1 Tesaloniceni 2
1 Voi înşivă ştiţi, fraţilor, că venirea noastră la voi n-a fost zadarnică.
2 Dupăce am suferit şi am fost batjocoriţi în Filipi, cum ştiţi, am venit plini de încredere în Dumnezeul nostru, să vă vestim Evanghelia lui Dumnezeu în mijlocul multor lupte.
3 Căci propovăduirea noastră nu se întemeiază nici pe rătăcire, nici pe necurăţie, nici pe viclenie.
4 Ci, fiindcă Dumnezeu ne-a găsit vrednici să ne încredinţeze Evanghelia, căutăm să vorbim aşa ca să placem nu oamenilor, ci lui Dumnezeu, care ne cercetează inima.
5 În adevăr, cum bine ştiţi, niciodată n-am întrebuinţat vorbe măgulitoare, nici haina lăcomiei: martor este Dumnezeu.
6 N-am căutat slavă dela oameni: nici dela voi, nici dela alţii, deşi, ca apostoli ai lui Hristos, am fi putut să cerem cinste.
7 Dimpotrivă, ne-am arătat blânzi în mijlocul vostru, ca o doică ce-şi creşte cu drag copiii.
8 Astfel, în dragostea noastră fierbinte pentru voi, eram gata să vă dăm nu numai Evanghelia lui Dumnezeu, dar chiar şi viaţa noastră, atât de scumpi ne ajunseserăţi.
9 Vă aduceţi aminte, fraţilor, de osteneala şi munca noastră. Cum lucram zi şi noapte, ca să nu fim sarcină niciunuia din voi, şi vă propovăduiam Evanghelia lui Dumnezeu.
10 Voi sânteţi martori, şi Dumnezeu deasemenea, că am avut o purtare sfântă, dreaptă şi fără prihană faţă de voi, cari credeţi.
11 Ştiţi iarăş că am fost pentru fiecare din voi, ca un tată cu copiii lui: vă sfătuiam, vă mângâiam şi vă adeveream,
12 să vă purtaţi într-un chip vrednic de Dumnezeu, care vă cheamă la Împărăţia şi slava Sa.
13 Deaceea mulţămim fără încetare lui Dumnezeu că, atunci când aţi primit Cuvântul lui Dumnezeu, auzit dela noi, l-aţi primit nu ca pe cuvântul oamenilor, ci, aşa cum şi este în adevăr, ca pe Cuvântul lui Dumnezeu, care lucrează şi în voi cari credeţi.
14 Căci, fraţilor, voi aţi călcat pe urmele Bisericilor lui Dumnezeu, cari sânt în Hristos Isus, în Iudea; pentrucă şi voi aţi suferit din partea celor de un neam cu voi aceleaşi rele, pe cari le-au suferit ele din partea Iudeilor.
15 Iudeii aceştia au omorât pe Domnul Isus şi pe prooroci, pe noi ne-au prigonit, nu plac lui Dumnezeu, şi sânt vrăjmaşi tuturor oamenilor,
16 căci ne opresc să vorbim Neamurilor, ca să fie mântuite. Astfel, ei totdeauna pun vârf păcatelor lor. Dar, la urmă, i-a ajuns mânia lui Dumnezeu!
17 Noi, fraţilor, după ce am fost despărţiţi câtăva vreme de voi, cu faţa dar nu cu inima, am avut cu atât mai mult dorinţa să vă vedem.
18 Astfel, odată, şi chiar de două ori, am voit (eu, Pavel, cel puţin) să venim la voi; dar ne-a împedecat Satana.
19 Căci cine este, în adevăr, nădejdea, sau bucuria, sau cununa noastră de slavă? Nu sânteţi voi, înaintea Domnului nostru Isus Hristos, la venirea Lui?
20 Da, voi sânteţi slava şi bucuria noastră.
{"verseMap":{"1":[{"id":12984,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Futility","title_en":"Futility","content_ro":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","content_en":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","summary_ro":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","summary_en":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37191,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to the Thessalonians","title_en":"First Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","summary_en":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58381,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:1","title_en":"Study Note: 1 Tesaloniceni 2:1","content_ro":"<p><strong>2:1–3:13<\/strong> The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This lengthy defense is Paul’s response to criticisms of his abrupt departure and prolonged absence.<\/p>","content_en":"<p><strong>2:1–3:13<\/strong> The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This lengthy defense is Paul’s response to criticisms of his abrupt departure and prolonged absence.<\/p>","summary_ro":"2:1–3:13 The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This length...","summary_en":"2:1–3:13 The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This length...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58382,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:1","title_en":"Study Note: 1 Tesaloniceni 2:1","content_ro":"<p><strong>2:1<\/strong> The Greek word translated <em>visit<\/em> often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.<\/p>","content_en":"<p><strong>2:1<\/strong> The Greek word translated <em>visit<\/em> often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.<\/p>","summary_ro":"2:1 The Greek word translated visit often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.","summary_en":"2:1 The Greek word translated visit often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:1","title_en":"Study Note: 1 Tesaloniceni 2:1","content_ro":"<p><strong>2:1–3:13<\/strong> The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This lengthy defense is Paul’s response to criticisms of his abrupt departure and prolonged absence.<\/p>","content_en":"<p><strong>2:1–3:13<\/strong> The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This lengthy defense is Paul’s response to criticisms of his abrupt departure and prolonged absence.<\/p>","summary_ro":"2:1–3:13 The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This length...","summary_en":"2:1–3:13 The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This length...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:1","title_en":"Study Note: 1 Tesaloniceni 2:1","content_ro":"<p><strong>2:1<\/strong> The Greek word translated <em>visit<\/em> often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.<\/p>","content_en":"<p><strong>2:1<\/strong> The Greek word translated <em>visit<\/em> often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.<\/p>","summary_ro":"2:1 The Greek word translated visit often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.","summary_en":"2:1 The Greek word translated visit often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113633,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:1","title_en":"Study Note: 1 Tesaloniceni 2:1","content_ro":"<p><strong>2:1–3:13<\/strong> The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This lengthy defense is Paul’s response to criticisms of his abrupt departure and prolonged absence.<\/p>","content_en":"<p><strong>2:1–3:13<\/strong> The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This lengthy defense is Paul’s response to criticisms of his abrupt departure and prolonged absence.<\/p>","summary_ro":"2:1–3:13 The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This length...","summary_en":"2:1–3:13 The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This length...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113634,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:1","title_en":"Study Note: 1 Tesaloniceni 2:1","content_ro":"<p><strong>2:1<\/strong> The Greek word translated <em>visit<\/em> often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.<\/p>","content_en":"<p><strong>2:1<\/strong> The Greek word translated <em>visit<\/em> often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.<\/p>","summary_ro":"2:1 The Greek word translated visit often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.","summary_en":"2:1 The Greek word translated visit often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141259,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:1","title_en":"Study Note: 1 Tesaloniceni 2:1","content_ro":"<p><strong>2:1–3:13<\/strong> The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This lengthy defense is Paul’s response to criticisms of his abrupt departure and prolonged absence.<\/p>","content_en":"<p><strong>2:1–3:13<\/strong> The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This lengthy defense is Paul’s response to criticisms of his abrupt departure and prolonged absence.<\/p>","summary_ro":"2:1–3:13 The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This length...","summary_en":"2:1–3:13 The body of this letter begins by discussing Paul’s and his associates’ character (2:1-12) and the way the Thessalonians received the Good News (2:13-16). It then emphasizes Paul’s sincere care for the church, telling of his attempts to return to visit them (2:17-20) and his decision to send Timothy to them when he himself could not come (3:1-5). Finally, it tells of Paul’s joy over Timothy’s good report (3:6-9) and his prayers to get back to the church himself (3:10-13). This length...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141260,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:1","title_en":"Study Note: 1 Tesaloniceni 2:1","content_ro":"<p><strong>2:1<\/strong> The Greek word translated <em>visit<\/em> often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.<\/p>","content_en":"<p><strong>2:1<\/strong> The Greek word translated <em>visit<\/em> often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.<\/p>","summary_ro":"2:1 The Greek word translated visit often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.","summary_en":"2:1 The Greek word translated visit often refers to entry into a city. Ancient orators were known for their grand entrances into a town. Paul’s entrance to Thessalonica should be judged by its credible results rather than its lack of pomp or ceremony.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":42757,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Philippi","title_en":"Philippi","content_ro":"<h3>Philippi<\/h3>\n<p>Philippi was a minor village of Thrace until about 357 <span>BC<\/span>, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 <span>BC<\/span> as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way for the emergence of the Roman Empire under the rule of Octavian Augustus.<\/p>\n<p>Many veterans from the war of 42 <span>BC<\/span> and other battles settled in Philippi. When Paul came to the city, it still reflected its Roman military heritage. Situated on the Egnatian Way, it was a prominent stop on that great military highway connecting the Adriatic Sea with the Aegean Sea. It possessed distinct civic pride as a Roman colony (enjoying numerous privileges, such as tax exemption) and promoted Latin as its official language. Its government was modeled on the municipal constitution of Rome, and the inhabitants viewed themselves as Romans (see Acts 16:21).<\/p>\n<p>Paul visited the city on his second missionary journey, and the account of Acts gives detailed attention to this visit (Acts 16:12-40). The narrative frequently refers to the city’s Roman heritage: Not only does Paul successfully employ his Roman citizenship in his defense (Acts 16:37-39), but the city magistrates bear the dignified Latin title <em>praetor<\/em> (given in its Greek translation, <span class=\"greek\" lang=\"el\">stratēgos<\/span>—Acts 16:20-22, 38). There also appears to have been a small Jewish community there. The church began with believing Jewish women who met outside the city because there was no synagogue. Later, they convened in the home of an important woman convert named Lydia (Acts 16:14-15, 40). Luke apparently stayed in Philippi when Paul departed for Thessalonica (cp. Acts 16:12, 40) and later rejoined Paul at Philippi when Paul passed through on his third missionary journey several years later (Acts 20:6). Paul wrote a cordial letter to the church at Philippi during one of his imprisonments.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:12-40; 20:6; Phil 1:1; 2:19-30; 4:2-3, 10-22; 1 Thes 2:2<\/p>","content_en":"<h3>Philippi<\/h3>\n<p>Philippi was a minor village of Thrace until about 357 <span>BC<\/span>, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 <span>BC<\/span> as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way for the emergence of the Roman Empire under the rule of Octavian Augustus.<\/p>\n<p>Many veterans from the war of 42 <span>BC<\/span> and other battles settled in Philippi. When Paul came to the city, it still reflected its Roman military heritage. Situated on the Egnatian Way, it was a prominent stop on that great military highway connecting the Adriatic Sea with the Aegean Sea. It possessed distinct civic pride as a Roman colony (enjoying numerous privileges, such as tax exemption) and promoted Latin as its official language. Its government was modeled on the municipal constitution of Rome, and the inhabitants viewed themselves as Romans (see Acts 16:21).<\/p>\n<p>Paul visited the city on his second missionary journey, and the account of Acts gives detailed attention to this visit (Acts 16:12-40). The narrative frequently refers to the city’s Roman heritage: Not only does Paul successfully employ his Roman citizenship in his defense (Acts 16:37-39), but the city magistrates bear the dignified Latin title <em>praetor<\/em> (given in its Greek translation, <span class=\"greek\" lang=\"el\">stratēgos<\/span>—Acts 16:20-22, 38). There also appears to have been a small Jewish community there. The church began with believing Jewish women who met outside the city because there was no synagogue. Later, they convened in the home of an important woman convert named Lydia (Acts 16:14-15, 40). Luke apparently stayed in Philippi when Paul departed for Thessalonica (cp. Acts 16:12, 40) and later rejoined Paul at Philippi when Paul passed through on his third missionary journey several years later (Acts 20:6). Paul wrote a cordial letter to the church at Philippi during one of his imprisonments.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:12-40; 20:6; Phil 1:1; 2:19-30; 4:2-3, 10-22; 1 Thes 2:2<\/p>","summary_ro":"Philippi Philippi was a minor village of Thrace until about 357 BC, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 BC as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way fo...","summary_en":"Philippi Philippi was a minor village of Thrace until about 357 BC, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 BC as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70383,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Philippi","title_en":"Philippi","content_ro":"<h3>Philippi<\/h3>\n<p>Philippi was a minor village of Thrace until about 357 <span>BC<\/span>, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 <span>BC<\/span> as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way for the emergence of the Roman Empire under the rule of Octavian Augustus.<\/p>\n<p>Many veterans from the war of 42 <span>BC<\/span> and other battles settled in Philippi. When Paul came to the city, it still reflected its Roman military heritage. Situated on the Egnatian Way, it was a prominent stop on that great military highway connecting the Adriatic Sea with the Aegean Sea. It possessed distinct civic pride as a Roman colony (enjoying numerous privileges, such as tax exemption) and promoted Latin as its official language. Its government was modeled on the municipal constitution of Rome, and the inhabitants viewed themselves as Romans (see Acts 16:21).<\/p>\n<p>Paul visited the city on his second missionary journey, and the account of Acts gives detailed attention to this visit (Acts 16:12-40). The narrative frequently refers to the city’s Roman heritage: Not only does Paul successfully employ his Roman citizenship in his defense (Acts 16:37-39), but the city magistrates bear the dignified Latin title <em>praetor<\/em> (given in its Greek translation, <span class=\"greek\" lang=\"el\">stratēgos<\/span>—Acts 16:20-22, 38). There also appears to have been a small Jewish community there. The church began with believing Jewish women who met outside the city because there was no synagogue. Later, they convened in the home of an important woman convert named Lydia (Acts 16:14-15, 40). Luke apparently stayed in Philippi when Paul departed for Thessalonica (cp. Acts 16:12, 40) and later rejoined Paul at Philippi when Paul passed through on his third missionary journey several years later (Acts 20:6). Paul wrote a cordial letter to the church at Philippi during one of his imprisonments.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:12-40; 20:6; Phil 1:1; 2:19-30; 4:2-3, 10-22; 1 Thes 2:2<\/p>","content_en":"<h3>Philippi<\/h3>\n<p>Philippi was a minor village of Thrace until about 357 <span>BC<\/span>, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 <span>BC<\/span> as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way for the emergence of the Roman Empire under the rule of Octavian Augustus.<\/p>\n<p>Many veterans from the war of 42 <span>BC<\/span> and other battles settled in Philippi. When Paul came to the city, it still reflected its Roman military heritage. Situated on the Egnatian Way, it was a prominent stop on that great military highway connecting the Adriatic Sea with the Aegean Sea. It possessed distinct civic pride as a Roman colony (enjoying numerous privileges, such as tax exemption) and promoted Latin as its official language. Its government was modeled on the municipal constitution of Rome, and the inhabitants viewed themselves as Romans (see Acts 16:21).<\/p>\n<p>Paul visited the city on his second missionary journey, and the account of Acts gives detailed attention to this visit (Acts 16:12-40). The narrative frequently refers to the city’s Roman heritage: Not only does Paul successfully employ his Roman citizenship in his defense (Acts 16:37-39), but the city magistrates bear the dignified Latin title <em>praetor<\/em> (given in its Greek translation, <span class=\"greek\" lang=\"el\">stratēgos<\/span>—Acts 16:20-22, 38). There also appears to have been a small Jewish community there. The church began with believing Jewish women who met outside the city because there was no synagogue. Later, they convened in the home of an important woman convert named Lydia (Acts 16:14-15, 40). Luke apparently stayed in Philippi when Paul departed for Thessalonica (cp. Acts 16:12, 40) and later rejoined Paul at Philippi when Paul passed through on his third missionary journey several years later (Acts 20:6). Paul wrote a cordial letter to the church at Philippi during one of his imprisonments.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:12-40; 20:6; Phil 1:1; 2:19-30; 4:2-3, 10-22; 1 Thes 2:2<\/p>","summary_ro":"Philippi Philippi was a minor village of Thrace until about 357 BC, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 BC as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way fo...","summary_en":"Philippi Philippi was a minor village of Thrace until about 357 BC, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 BC as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98009,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Philippi","title_en":"Philippi","content_ro":"<h3>Philippi<\/h3>\n<p>Philippi was a minor village of Thrace until about 357 <span>BC<\/span>, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 <span>BC<\/span> as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way for the emergence of the Roman Empire under the rule of Octavian Augustus.<\/p>\n<p>Many veterans from the war of 42 <span>BC<\/span> and other battles settled in Philippi. When Paul came to the city, it still reflected its Roman military heritage. Situated on the Egnatian Way, it was a prominent stop on that great military highway connecting the Adriatic Sea with the Aegean Sea. It possessed distinct civic pride as a Roman colony (enjoying numerous privileges, such as tax exemption) and promoted Latin as its official language. Its government was modeled on the municipal constitution of Rome, and the inhabitants viewed themselves as Romans (see Acts 16:21).<\/p>\n<p>Paul visited the city on his second missionary journey, and the account of Acts gives detailed attention to this visit (Acts 16:12-40). The narrative frequently refers to the city’s Roman heritage: Not only does Paul successfully employ his Roman citizenship in his defense (Acts 16:37-39), but the city magistrates bear the dignified Latin title <em>praetor<\/em> (given in its Greek translation, <span class=\"greek\" lang=\"el\">stratēgos<\/span>—Acts 16:20-22, 38). There also appears to have been a small Jewish community there. The church began with believing Jewish women who met outside the city because there was no synagogue. Later, they convened in the home of an important woman convert named Lydia (Acts 16:14-15, 40). Luke apparently stayed in Philippi when Paul departed for Thessalonica (cp. Acts 16:12, 40) and later rejoined Paul at Philippi when Paul passed through on his third missionary journey several years later (Acts 20:6). Paul wrote a cordial letter to the church at Philippi during one of his imprisonments.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:12-40; 20:6; Phil 1:1; 2:19-30; 4:2-3, 10-22; 1 Thes 2:2<\/p>","content_en":"<h3>Philippi<\/h3>\n<p>Philippi was a minor village of Thrace until about 357 <span>BC<\/span>, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 <span>BC<\/span> as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way for the emergence of the Roman Empire under the rule of Octavian Augustus.<\/p>\n<p>Many veterans from the war of 42 <span>BC<\/span> and other battles settled in Philippi. When Paul came to the city, it still reflected its Roman military heritage. Situated on the Egnatian Way, it was a prominent stop on that great military highway connecting the Adriatic Sea with the Aegean Sea. It possessed distinct civic pride as a Roman colony (enjoying numerous privileges, such as tax exemption) and promoted Latin as its official language. Its government was modeled on the municipal constitution of Rome, and the inhabitants viewed themselves as Romans (see Acts 16:21).<\/p>\n<p>Paul visited the city on his second missionary journey, and the account of Acts gives detailed attention to this visit (Acts 16:12-40). The narrative frequently refers to the city’s Roman heritage: Not only does Paul successfully employ his Roman citizenship in his defense (Acts 16:37-39), but the city magistrates bear the dignified Latin title <em>praetor<\/em> (given in its Greek translation, <span class=\"greek\" lang=\"el\">stratēgos<\/span>—Acts 16:20-22, 38). There also appears to have been a small Jewish community there. The church began with believing Jewish women who met outside the city because there was no synagogue. Later, they convened in the home of an important woman convert named Lydia (Acts 16:14-15, 40). Luke apparently stayed in Philippi when Paul departed for Thessalonica (cp. Acts 16:12, 40) and later rejoined Paul at Philippi when Paul passed through on his third missionary journey several years later (Acts 20:6). Paul wrote a cordial letter to the church at Philippi during one of his imprisonments.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:12-40; 20:6; Phil 1:1; 2:19-30; 4:2-3, 10-22; 1 Thes 2:2<\/p>","summary_ro":"Philippi Philippi was a minor village of Thrace until about 357 BC, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 BC as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way fo...","summary_en":"Philippi Philippi was a minor village of Thrace until about 357 BC, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 BC as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125635,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Philippi","title_en":"Philippi","content_ro":"<h3>Philippi<\/h3>\n<p>Philippi was a minor village of Thrace until about 357 <span>BC<\/span>, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 <span>BC<\/span> as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way for the emergence of the Roman Empire under the rule of Octavian Augustus.<\/p>\n<p>Many veterans from the war of 42 <span>BC<\/span> and other battles settled in Philippi. When Paul came to the city, it still reflected its Roman military heritage. Situated on the Egnatian Way, it was a prominent stop on that great military highway connecting the Adriatic Sea with the Aegean Sea. It possessed distinct civic pride as a Roman colony (enjoying numerous privileges, such as tax exemption) and promoted Latin as its official language. Its government was modeled on the municipal constitution of Rome, and the inhabitants viewed themselves as Romans (see Acts 16:21).<\/p>\n<p>Paul visited the city on his second missionary journey, and the account of Acts gives detailed attention to this visit (Acts 16:12-40). The narrative frequently refers to the city’s Roman heritage: Not only does Paul successfully employ his Roman citizenship in his defense (Acts 16:37-39), but the city magistrates bear the dignified Latin title <em>praetor<\/em> (given in its Greek translation, <span class=\"greek\" lang=\"el\">stratēgos<\/span>—Acts 16:20-22, 38). There also appears to have been a small Jewish community there. The church began with believing Jewish women who met outside the city because there was no synagogue. Later, they convened in the home of an important woman convert named Lydia (Acts 16:14-15, 40). Luke apparently stayed in Philippi when Paul departed for Thessalonica (cp. Acts 16:12, 40) and later rejoined Paul at Philippi when Paul passed through on his third missionary journey several years later (Acts 20:6). Paul wrote a cordial letter to the church at Philippi during one of his imprisonments.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:12-40; 20:6; Phil 1:1; 2:19-30; 4:2-3, 10-22; 1 Thes 2:2<\/p>","content_en":"<h3>Philippi<\/h3>\n<p>Philippi was a minor village of Thrace until about 357 <span>BC<\/span>, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 <span>BC<\/span> as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way for the emergence of the Roman Empire under the rule of Octavian Augustus.<\/p>\n<p>Many veterans from the war of 42 <span>BC<\/span> and other battles settled in Philippi. When Paul came to the city, it still reflected its Roman military heritage. Situated on the Egnatian Way, it was a prominent stop on that great military highway connecting the Adriatic Sea with the Aegean Sea. It possessed distinct civic pride as a Roman colony (enjoying numerous privileges, such as tax exemption) and promoted Latin as its official language. Its government was modeled on the municipal constitution of Rome, and the inhabitants viewed themselves as Romans (see Acts 16:21).<\/p>\n<p>Paul visited the city on his second missionary journey, and the account of Acts gives detailed attention to this visit (Acts 16:12-40). The narrative frequently refers to the city’s Roman heritage: Not only does Paul successfully employ his Roman citizenship in his defense (Acts 16:37-39), but the city magistrates bear the dignified Latin title <em>praetor<\/em> (given in its Greek translation, <span class=\"greek\" lang=\"el\">stratēgos<\/span>—Acts 16:20-22, 38). There also appears to have been a small Jewish community there. The church began with believing Jewish women who met outside the city because there was no synagogue. Later, they convened in the home of an important woman convert named Lydia (Acts 16:14-15, 40). Luke apparently stayed in Philippi when Paul departed for Thessalonica (cp. Acts 16:12, 40) and later rejoined Paul at Philippi when Paul passed through on his third missionary journey several years later (Acts 20:6). Paul wrote a cordial letter to the church at Philippi during one of his imprisonments.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 16:12-40; 20:6; Phil 1:1; 2:19-30; 4:2-3, 10-22; 1 Thes 2:2<\/p>","summary_ro":"Philippi Philippi was a minor village of Thrace until about 357 BC, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 BC as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way fo...","summary_en":"Philippi Philippi was a minor village of Thrace until about 357 BC, when Philip II of Macedon, the father of Alexander the Great, conquered the site and rebuilt it. He named the village after himself, fortified it as a military stronghold, and exploited the nearby gold mines. Philippi gained worldwide fame in 42 BC as the site where the imperial armies of Octavian and Mark Antony defeated the republican generals Brutus and Cassius, the assassins of Julius Caesar. The victory opened the way fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58383,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:2","title_en":"Study Note: 1 Tesaloniceni 2:2","content_ro":"<p><strong>2:2<\/strong> Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed <em>courage<\/em> by preaching confidently in Thessalonica.<\/p>","content_en":"<p><strong>2:2<\/strong> Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed <em>courage<\/em> by preaching confidently in Thessalonica.<\/p>","summary_ro":"2:2 Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed courage by preaching confidently in Thessalonica.","summary_en":"2:2 Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed courage by preaching confidently in Thessalonica.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:2","title_en":"Study Note: 1 Tesaloniceni 2:2","content_ro":"<p><strong>2:2<\/strong> Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed <em>courage<\/em> by preaching confidently in Thessalonica.<\/p>","content_en":"<p><strong>2:2<\/strong> Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed <em>courage<\/em> by preaching confidently in Thessalonica.<\/p>","summary_ro":"2:2 Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed courage by preaching confidently in Thessalonica.","summary_en":"2:2 Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed courage by preaching confidently in Thessalonica.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113635,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:2","title_en":"Study Note: 1 Tesaloniceni 2:2","content_ro":"<p><strong>2:2<\/strong> Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed <em>courage<\/em> by preaching confidently in Thessalonica.<\/p>","content_en":"<p><strong>2:2<\/strong> Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed <em>courage<\/em> by preaching confidently in Thessalonica.<\/p>","summary_ro":"2:2 Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed courage by preaching confidently in Thessalonica.","summary_en":"2:2 Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed courage by preaching confidently in Thessalonica.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141261,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:2","title_en":"Study Note: 1 Tesaloniceni 2:2","content_ro":"<p><strong>2:2<\/strong> Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed <em>courage<\/em> by preaching confidently in Thessalonica.<\/p>","content_en":"<p><strong>2:2<\/strong> Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed <em>courage<\/em> by preaching confidently in Thessalonica.<\/p>","summary_ro":"2:2 Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed courage by preaching confidently in Thessalonica.","summary_en":"2:2 Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed courage by preaching confidently in Thessalonica.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":6885,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regulations concerning Cleanness and Uncleanness","title_en":"and Uncleanness, Regulations concerning, Cleanness","content_ro":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","content_en":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","summary_ro":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","summary_en":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":58384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:4","title_en":"Study Note: 1 Tesaloniceni 2:4","content_ro":"<p><strong>2:4<\/strong> In the ancient world, those <em>entrusted<\/em> with a public office had to be tested and <em>approved<\/em>. The Thessalonians (2:3) and <em>God<\/em> served as two witnesses to the purity of Paul’s <em>motives<\/em>.<\/p>","content_en":"<p><strong>2:4<\/strong> In the ancient world, those <em>entrusted<\/em> with a public office had to be tested and <em>approved<\/em>. The Thessalonians (2:3) and <em>God<\/em> served as two witnesses to the purity of Paul’s <em>motives<\/em>.<\/p>","summary_ro":"2:4 In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.","summary_en":"2:4 In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:4","title_en":"Study Note: 1 Tesaloniceni 2:4","content_ro":"<p><strong>2:4<\/strong> In the ancient world, those <em>entrusted<\/em> with a public office had to be tested and <em>approved<\/em>. The Thessalonians (2:3) and <em>God<\/em> served as two witnesses to the purity of Paul’s <em>motives<\/em>.<\/p>","content_en":"<p><strong>2:4<\/strong> In the ancient world, those <em>entrusted<\/em> with a public office had to be tested and <em>approved<\/em>. The Thessalonians (2:3) and <em>God<\/em> served as two witnesses to the purity of Paul’s <em>motives<\/em>.<\/p>","summary_ro":"2:4 In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.","summary_en":"2:4 In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:4","title_en":"Study Note: 1 Tesaloniceni 2:4","content_ro":"<p><strong>2:4<\/strong> In the ancient world, those <em>entrusted<\/em> with a public office had to be tested and <em>approved<\/em>. The Thessalonians (2:3) and <em>God<\/em> served as two witnesses to the purity of Paul’s <em>motives<\/em>.<\/p>","content_en":"<p><strong>2:4<\/strong> In the ancient world, those <em>entrusted<\/em> with a public office had to be tested and <em>approved<\/em>. The Thessalonians (2:3) and <em>God<\/em> served as two witnesses to the purity of Paul’s <em>motives<\/em>.<\/p>","summary_ro":"2:4 In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.","summary_en":"2:4 In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141262,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:4","title_en":"Study Note: 1 Tesaloniceni 2:4","content_ro":"<p><strong>2:4<\/strong> In the ancient world, those <em>entrusted<\/em> with a public office had to be tested and <em>approved<\/em>. The Thessalonians (2:3) and <em>God<\/em> served as two witnesses to the purity of Paul’s <em>motives<\/em>.<\/p>","content_en":"<p><strong>2:4<\/strong> In the ancient world, those <em>entrusted<\/em> with a public office had to be tested and <em>approved<\/em>. The Thessalonians (2:3) and <em>God<\/em> served as two witnesses to the purity of Paul’s <em>motives<\/em>.<\/p>","summary_ro":"2:4 In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.","summary_en":"2:4 In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":58385,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:5","title_en":"Study Note: 1 Tesaloniceni 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Flattery<\/em> was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given <em>money<\/em>. He again calls both the Thessalonians and <em>God<\/em> as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Flattery<\/em> was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given <em>money<\/em>. He again calls both the Thessalonians and <em>God<\/em> as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).<\/p>","summary_ro":"2:5 Flattery was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given money. He again calls both the Thessalonians and God as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).","summary_en":"2:5 Flattery was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given money. He again calls both the Thessalonians and God as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:5","title_en":"Study Note: 1 Tesaloniceni 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Flattery<\/em> was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given <em>money<\/em>. He again calls both the Thessalonians and <em>God<\/em> as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Flattery<\/em> was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given <em>money<\/em>. He again calls both the Thessalonians and <em>God<\/em> as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).<\/p>","summary_ro":"2:5 Flattery was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given money. He again calls both the Thessalonians and God as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).","summary_en":"2:5 Flattery was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given money. He again calls both the Thessalonians and God as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:5","title_en":"Study Note: 1 Tesaloniceni 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Flattery<\/em> was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given <em>money<\/em>. He again calls both the Thessalonians and <em>God<\/em> as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Flattery<\/em> was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given <em>money<\/em>. He again calls both the Thessalonians and <em>God<\/em> as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).<\/p>","summary_ro":"2:5 Flattery was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given money. He again calls both the Thessalonians and God as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).","summary_en":"2:5 Flattery was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given money. He again calls both the Thessalonians and God as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141263,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:5","title_en":"Study Note: 1 Tesaloniceni 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Flattery<\/em> was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given <em>money<\/em>. He again calls both the Thessalonians and <em>God<\/em> as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Flattery<\/em> was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given <em>money<\/em>. He again calls both the Thessalonians and <em>God<\/em> as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).<\/p>","summary_ro":"2:5 Flattery was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given money. He again calls both the Thessalonians and God as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).","summary_en":"2:5 Flattery was a common means of getting financial gain from others. Paul denies that he flattered the Thessalonians in order to be given money. He again calls both the Thessalonians and God as witnesses (cp. 2:10; Deut 19:15; 2 Cor 13:1; 1 Tim 5:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67480,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95106,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122732,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150358,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":2394,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Apostleship Apostle","title_en":"Apostleship Apostle","content_ro":"<h3>APOSTLE, APOSTLESHIP<\/h3>\n<p>Official designation given to certain leading individuals in the NT churches. Apostleship is the more comprehensive term, denoting the functions of the one who serves in such a capacity. Questions concerning origin, function, and history of the NT apostolate are much debated; one cannot speak of anything like consensus of opinion uniting the various church traditions. Some light is shed on our understanding of the terms by an examination of the possible linguistic and conceptual backgrounds.<\/p>\n<p>The Greek word for “apostle” is not used outside the NT in the same sense as it is in the NT. It is derived from the verb “to send” and is at home in the language of the sea meaning a particular “ship” or “group of ships,” a “marine expedition” or “the leader” of such. Its usage is almost always impersonal and thoroughly passive. There is no hint of personal initiative or authorization, merely the connotation of something being sent. Later papyri use the word to mean “bill” or “invoice” or even a “passport,” continuing to reflect the vocabulary of maritime affairs.<\/p>\n<p>In the NT, the word was used to designate those who had been sent by Jesus with the proclamation of the gospel. From among the wider group of those who followed him, Jesus selected 12 men (Mt 10:1-4; Mk 3:13-19; Lk 6:12-16) who maintained with him a particularly close relationship, receiving private instruction and witnessing his miracles and controversy with the Jewish authorities. On one occasion, Jesus sent these men out to preach the message of repentance, to cast out demons, and to heal the sick; that is, to minister in ways that were characteristic of his own work (Mt 10:1-15; Mk 6:7-13, 30; Lk 9:1-6). The same relationship is expressed in the saying “He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me” (Lk 10:16, <span>rsv<\/span>; cf. Mt 10:40). It is clear that the Twelve are not merely to pass Jesus’ teaching on but to represent his very person. After the resurrection, Jesus commissioned the Twelve (Mt 28; Lk 24; Jn 20–21) to proclaim God’s act in Christ on behalf of all men. Only those who had been with Jesus from the beginning of his ministry to his resurrection were qualified to be his apostolic witnesses (Acts 1:21-22). Paul qualified because he had seen the risen Christ (1 Cor 15:4-10).<\/p>\n<p>The Pauline writings demonstrate two characteristic usages of the word “apostle.” On occasion, it refers to persons authorized by local congregations and entrusted with the safe delivery of specific gifts for other members of the Christian community (2 Cor 8:23; Phil 2:25). More important are those passages where “apostle” takes on a more technical sense through the qualifying phrase “of Jesus Christ” (1 Cor 1:1; 2 Cor 1:1; 11:13; Gal 1:1; Eph 1:1; Col 1:1; 1 Thes 2:6). The “sent one” is the “sent one of Jesus Christ” (Rom 16:7; 1 Cor 9:1, 5; 12:28; Gal 1:17-19). In the statements where Paul claims his own right to this title, he argues along lines assuming the same basic apostolic concept that Jesus had. He consistently links this claim to a specific event in the past in which the risen Lord had appeared to him (1 Cor 9:1; Gal 1:12, 16). This appearance he ranked alongside those of the resurrection appearances (1 Cor 15:3-8). Paul understood his experience outside Damascus (cf. Acts 9:1-19a; 22:6-16; 26:12-18; Gal 1:17) as a lifelong commission to preach the now-resurrected One (1 Cor 1:17; 2:1-2) chiefly among the Gentiles (Acts 9:15; 22:15; 26:17, 23; Gal 1:15-16). It was through his preaching ministry that Christ continued to work, creating the new people of God (1 Cor 9:1-2; Gal 2:8).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Paul, The Apostle.<\/p>","content_en":"<h3>APOSTLE, APOSTLESHIP<\/h3>\n<p>Official designation given to certain leading individuals in the NT churches. Apostleship is the more comprehensive term, denoting the functions of the one who serves in such a capacity. Questions concerning origin, function, and history of the NT apostolate are much debated; one cannot speak of anything like consensus of opinion uniting the various church traditions. Some light is shed on our understanding of the terms by an examination of the possible linguistic and conceptual backgrounds.<\/p>\n<p>The Greek word for “apostle” is not used outside the NT in the same sense as it is in the NT. It is derived from the verb “to send” and is at home in the language of the sea meaning a particular “ship” or “group of ships,” a “marine expedition” or “the leader” of such. Its usage is almost always impersonal and thoroughly passive. There is no hint of personal initiative or authorization, merely the connotation of something being sent. Later papyri use the word to mean “bill” or “invoice” or even a “passport,” continuing to reflect the vocabulary of maritime affairs.<\/p>\n<p>In the NT, the word was used to designate those who had been sent by Jesus with the proclamation of the gospel. From among the wider group of those who followed him, Jesus selected 12 men (Mt 10:1-4; Mk 3:13-19; Lk 6:12-16) who maintained with him a particularly close relationship, receiving private instruction and witnessing his miracles and controversy with the Jewish authorities. On one occasion, Jesus sent these men out to preach the message of repentance, to cast out demons, and to heal the sick; that is, to minister in ways that were characteristic of his own work (Mt 10:1-15; Mk 6:7-13, 30; Lk 9:1-6). The same relationship is expressed in the saying “He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me” (Lk 10:16, <span>rsv<\/span>; cf. Mt 10:40). It is clear that the Twelve are not merely to pass Jesus’ teaching on but to represent his very person. After the resurrection, Jesus commissioned the Twelve (Mt 28; Lk 24; Jn 20–21) to proclaim God’s act in Christ on behalf of all men. Only those who had been with Jesus from the beginning of his ministry to his resurrection were qualified to be his apostolic witnesses (Acts 1:21-22). Paul qualified because he had seen the risen Christ (1 Cor 15:4-10).<\/p>\n<p>The Pauline writings demonstrate two characteristic usages of the word “apostle.” On occasion, it refers to persons authorized by local congregations and entrusted with the safe delivery of specific gifts for other members of the Christian community (2 Cor 8:23; Phil 2:25). More important are those passages where “apostle” takes on a more technical sense through the qualifying phrase “of Jesus Christ” (1 Cor 1:1; 2 Cor 1:1; 11:13; Gal 1:1; Eph 1:1; Col 1:1; 1 Thes 2:6). The “sent one” is the “sent one of Jesus Christ” (Rom 16:7; 1 Cor 9:1, 5; 12:28; Gal 1:17-19). In the statements where Paul claims his own right to this title, he argues along lines assuming the same basic apostolic concept that Jesus had. He consistently links this claim to a specific event in the past in which the risen Lord had appeared to him (1 Cor 9:1; Gal 1:12, 16). This appearance he ranked alongside those of the resurrection appearances (1 Cor 15:3-8). Paul understood his experience outside Damascus (cf. Acts 9:1-19a; 22:6-16; 26:12-18; Gal 1:17) as a lifelong commission to preach the now-resurrected One (1 Cor 1:17; 2:1-2) chiefly among the Gentiles (Acts 9:15; 22:15; 26:17, 23; Gal 1:15-16). It was through his preaching ministry that Christ continued to work, creating the new people of God (1 Cor 9:1-2; Gal 2:8).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Paul, The Apostle.<\/p>","summary_ro":"APOSTLE, APOSTLESHIP Official designation given to certain leading individuals in the NT churches. Apostleship is the more comprehensive term, denoting the functions of the one who serves in such a capacity. Questions concerning origin, function, and history of the NT apostolate are much debated; one cannot speak of anything like consensus of opinion uniting the various church traditions. Some light is shed on our understanding of the terms by an examination of the possible linguistic and con...","summary_en":"APOSTLE, APOSTLESHIP Official designation given to certain leading individuals in the NT churches. Apostleship is the more comprehensive term, denoting the functions of the one who serves in such a capacity. Questions concerning origin, function, and history of the NT apostolate are much debated; one cannot speak of anything like consensus of opinion uniting the various church traditions. Some light is shed on our understanding of the terms by an examination of the possible linguistic and con...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":13631,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gentleness","title_en":"Gentleness","content_ro":"<h3>GENTLENESS<\/h3>\n<p>In the OT an attitude of humility or bending low (2 Sm 22:36, <span>kjv<\/span>; cf. Ps 18:35, <span>kjv<\/span>). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11).<\/p>\n<p>In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous and unassuming attitude (2 Tm 2:25); (2) kindness expressed toward others (1 Thes 2:7; 2 Tm 2:24, <span>kjv<\/span>); and (3) fitting, fair, or seemly (1 Tm 3:3; Ti 3:2; 1 Pt 2:18). Church leaders and other believers are instructed to deal gently with those who stumble (Gal 6:1), oppose the faith (2 Tm 2:25), or are ignorant and wayward (Heb 5:2).<\/p>","content_en":"<h3>GENTLENESS<\/h3>\n<p>In the OT an attitude of humility or bending low (2 Sm 22:36, <span>kjv<\/span>; cf. Ps 18:35, <span>kjv<\/span>). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11).<\/p>\n<p>In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous and unassuming attitude (2 Tm 2:25); (2) kindness expressed toward others (1 Thes 2:7; 2 Tm 2:24, <span>kjv<\/span>); and (3) fitting, fair, or seemly (1 Tm 3:3; Ti 3:2; 1 Pt 2:18). Church leaders and other believers are instructed to deal gently with those who stumble (Gal 6:1), oppose the faith (2 Tm 2:25), or are ignorant and wayward (Heb 5:2).<\/p>","summary_ro":"GENTLENESS In the OT an attitude of humility or bending low (2 Sm 22:36, kjv; cf. Ps 18:35, kjv). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11). In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous ...","summary_en":"GENTLENESS In the OT an attitude of humility or bending low (2 Sm 22:36, kjv; cf. Ps 18:35, kjv). Its adjectival and adverbial forms (“gentle,” “gently”) can mean courteous and unpretentious (Prv 15:4), quiet and tender (Dt 32:2; Is 8:6), or unharsh (2 Sm 18:5; Jb 15:11). In the NT several words are translated “gentleness,” “gentle,” or “gently.” Shades of meaning include (1) mildness, meekness, forbearance (Mt 11:29; 1 Cor 4:21; 2 Cor 10:1; Gal 5:23; 1 Tm 6:11; 1 Pt 3:4, 15), or a courteous ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27982,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nurse","title_en":"Nurse","content_ro":"<h3>NURSE<\/h3>\n<p>A woman who took care of an infant that did not belong to her, or a man who took care of young children. The work was limited to the nursing and caring of an infant. Women usually took care of their own children, such as Sarah (Gn 21:7) and Hannah (1 Sm 1:23). A wet nurse often became a part of the family circle and had a special place. Rebekah had a nurse, and when she passed away, the woman was even mentioned in the biblical text: “Now Deborah, Rebekah’s nurse, died and was buried under the oak below Bethel. So it was named Allon Bacuth” (Gn 35:8, <span>niv<\/span>). Moses’ mother became his nurse, as she was being paid by Pharaoh’s daughter (Ex 2:7). Royal sons were cared for by nurses, as in the case of Joash, who was hidden with his nurse by Jehosheba his aunt (2 Kgs 11:2). Since Joash was hidden for six years and was seven when he acceded to the throne, Joash was about a year old when he was hidden—and his nurse must have been a wet nurse.<\/p>\n<p>Royal sons received special care and were under the supervision of a nurse after they had been suckled. Children were nursed up to the age of three, and when they were weaned, there was a feast (Gn 21:8; 1 Sm 1:23-24). Thereafter, a nurse-teacher took charge of the youngster. Mephibosheth was five years old when his nurse fell with him, causing him to be lame (2 Sm 4:4). Naomi took care of her grandson as a nurse (Ru 4:16). It is probable that male nurses were used as teachers for the young aristocrats, such as we find in 2 Kings 10:1, when it is said that Ahab’s children had tutors (cf. also v 5). In this sense we must understand Moses’ reference to himself, too, as a “nurse”: “Did I conceive all these people? Did I give them birth? Why do you tell me to carry them in my arms, as a nurse carries an infant, to the land you promised on oath to their forefathers?” (Nm 11:12, <span>niv<\/span>). Paul saw himself, too, as a “nurse” to the church (1 Thes 2:7).<\/p>","content_en":"<h3>NURSE<\/h3>\n<p>A woman who took care of an infant that did not belong to her, or a man who took care of young children. The work was limited to the nursing and caring of an infant. Women usually took care of their own children, such as Sarah (Gn 21:7) and Hannah (1 Sm 1:23). A wet nurse often became a part of the family circle and had a special place. Rebekah had a nurse, and when she passed away, the woman was even mentioned in the biblical text: “Now Deborah, Rebekah’s nurse, died and was buried under the oak below Bethel. So it was named Allon Bacuth” (Gn 35:8, <span>niv<\/span>). Moses’ mother became his nurse, as she was being paid by Pharaoh’s daughter (Ex 2:7). Royal sons were cared for by nurses, as in the case of Joash, who was hidden with his nurse by Jehosheba his aunt (2 Kgs 11:2). Since Joash was hidden for six years and was seven when he acceded to the throne, Joash was about a year old when he was hidden—and his nurse must have been a wet nurse.<\/p>\n<p>Royal sons received special care and were under the supervision of a nurse after they had been suckled. Children were nursed up to the age of three, and when they were weaned, there was a feast (Gn 21:8; 1 Sm 1:23-24). Thereafter, a nurse-teacher took charge of the youngster. Mephibosheth was five years old when his nurse fell with him, causing him to be lame (2 Sm 4:4). Naomi took care of her grandson as a nurse (Ru 4:16). It is probable that male nurses were used as teachers for the young aristocrats, such as we find in 2 Kings 10:1, when it is said that Ahab’s children had tutors (cf. also v 5). In this sense we must understand Moses’ reference to himself, too, as a “nurse”: “Did I conceive all these people? Did I give them birth? Why do you tell me to carry them in my arms, as a nurse carries an infant, to the land you promised on oath to their forefathers?” (Nm 11:12, <span>niv<\/span>). Paul saw himself, too, as a “nurse” to the church (1 Thes 2:7).<\/p>","summary_ro":"NURSE A woman who took care of an infant that did not belong to her, or a man who took care of young children. The work was limited to the nursing and caring of an infant. Women usually took care of their own children, such as Sarah (Gn 21:7) and Hannah (1 Sm 1:23). A wet nurse often became a part of the family circle and had a special place. Rebekah had a nurse, and when she passed away, the woman was even mentioned in the biblical text: “Now Deborah, Rebekah’s nurse, died and was buried und...","summary_en":"NURSE A woman who took care of an infant that did not belong to her, or a man who took care of young children. The work was limited to the nursing and caring of an infant. Women usually took care of their own children, such as Sarah (Gn 21:7) and Hannah (1 Sm 1:23). A wet nurse often became a part of the family circle and had a special place. Rebekah had a nurse, and when she passed away, the woman was even mentioned in the biblical text: “Now Deborah, Rebekah’s nurse, died and was buried und...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:7","title_en":"Study Note: 1 Tesaloniceni 2:7","content_ro":"<p><strong>2:7<\/strong> <em>we were like children:<\/em> Some manuscripts read <em>we were gentle.<\/em> Paul and his associates did not wield their apostolic authority to make <em>demands<\/em> (cp. Matt 20:25-28).<\/p>","content_en":"<p><strong>2:7<\/strong> <em>we were like children:<\/em> Some manuscripts read <em>we were gentle.<\/em> Paul and his associates did not wield their apostolic authority to make <em>demands<\/em> (cp. Matt 20:25-28).<\/p>","summary_ro":"2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).","summary_en":"2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:7","title_en":"Study Note: 1 Tesaloniceni 2:7","content_ro":"<p><strong>2:7<\/strong> <em>we were like children:<\/em> Some manuscripts read <em>we were gentle.<\/em> Paul and his associates did not wield their apostolic authority to make <em>demands<\/em> (cp. Matt 20:25-28).<\/p>","content_en":"<p><strong>2:7<\/strong> <em>we were like children:<\/em> Some manuscripts read <em>we were gentle.<\/em> Paul and his associates did not wield their apostolic authority to make <em>demands<\/em> (cp. Matt 20:25-28).<\/p>","summary_ro":"2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).","summary_en":"2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:7","title_en":"Study Note: 1 Tesaloniceni 2:7","content_ro":"<p><strong>2:7<\/strong> <em>we were like children:<\/em> Some manuscripts read <em>we were gentle.<\/em> Paul and his associates did not wield their apostolic authority to make <em>demands<\/em> (cp. Matt 20:25-28).<\/p>","content_en":"<p><strong>2:7<\/strong> <em>we were like children:<\/em> Some manuscripts read <em>we were gentle.<\/em> Paul and his associates did not wield their apostolic authority to make <em>demands<\/em> (cp. Matt 20:25-28).<\/p>","summary_ro":"2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).","summary_en":"2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141264,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:7","title_en":"Study Note: 1 Tesaloniceni 2:7","content_ro":"<p><strong>2:7<\/strong> <em>we were like children:<\/em> Some manuscripts read <em>we were gentle.<\/em> Paul and his associates did not wield their apostolic authority to make <em>demands<\/em> (cp. Matt 20:25-28).<\/p>","content_en":"<p><strong>2:7<\/strong> <em>we were like children:<\/em> Some manuscripts read <em>we were gentle.<\/em> Paul and his associates did not wield their apostolic authority to make <em>demands<\/em> (cp. Matt 20:25-28).<\/p>","summary_ro":"2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).","summary_en":"2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67306,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Paul’s Apostolic Service","title_en":"Paul’s Apostolic Service","content_ro":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","content_en":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","summary_ro":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","summary_en":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94932,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Paul’s Apostolic Service","title_en":"Paul’s Apostolic Service","content_ro":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","content_en":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","summary_ro":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","summary_en":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122558,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Paul’s Apostolic Service","title_en":"Paul’s Apostolic Service","content_ro":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","content_en":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","summary_ro":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","summary_en":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150184,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Paul’s Apostolic Service","title_en":"Paul’s Apostolic Service","content_ro":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","content_en":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","summary_ro":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","summary_en":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":27562,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Night","title_en":"Night","content_ro":"<h3>NIGHT<\/h3>\n<p>Word in Scripture denoting that time of darkness from dusk until dawn when no light of the sun is visible. For example, Joseph took Mary and Jesus to Egypt by night (Mt 2:14). The shepherds were keeping watch over their flocks at night (Lk 2:8). Nicodemus came to see Jesus at night (Jn 3:2). An angel from the Lord came and opened the prison doors at night in order to let the disciples out (Acts 5:19).<\/p>\n<p>According to Genesis 1, the day-night cycle was instituted by God and “night” was the name given to the period of darkness (Gn 1:5). Later, God put the lights in the expanse of the heavens, appointing the sun to rule or dominate the day, and the moon, the lesser light, to dominate the night (vv 16-18). The covenant of the Lord is the basis of the regularity of the rotation of day and night.<\/p>\n<p>The night in OT times was apparently divided into three periods or “watches.” The latter name originated with the changing of the guard at these times. Gideon’s 300 men blew their trumpets and broke their pitchers at the beginning of the middle watch (Jgs 7:19). Although no references in the OT give the limits of these three periods, night was considered to begin at sunset, and consequently the periods may have been 6:00 to 10:00 <span>pm<\/span>, 10:00 <span>pm<\/span> to 2:00 <span>am<\/span>, and 2:00 to 6:00 <span>am<\/span>.<\/p>\n<p>Later, according to the Roman calculation of time, night was divided into four watches. Some historians think they began at 9:30 <span>pm<\/span>, at midnight, at 2:30 <span>am<\/span>, and at 5:00 <span>am<\/span>. Others think that the nighttime period between 6:00 <span>pm<\/span> and 6:00 <span>am<\/span> was divided equally into four periods, the first beginning at 6:00 <span>pm<\/span>, the second at 9:00 <span>pm<\/span>, the third at midnight, and the fourth at 3:00 <span>am<\/span>. Mark 13:35 contains the popular designations for these four watches, namely late in the day (early evening), midnight, the cock-crowing, and early in the morning.<\/p>\n<p>Apparently, Matthew 14:25 and Mark 6:48 follow the Roman calculation when they locate Jesus’ walking on the water at about the fourth watch of the night.<\/p>\n<p>A specialized use of the word “night” along with the word “day” emphasizes the continuance of activity. For example, the man with an unclean spirit is said to have been in the mountains and in the tombs “night and day” (Mk 5:5). Paul refers to his having labored, working night and day, so as not to be a burden to the church (1 Thes 2:9). Later in the same book he refers to his continuous praying night and day (3:10).<\/p>\n<p>Along with this literal usage of the word “night,” there is also a figurative or metaphorical usage. In some references it refers to divine judgment (Am 5:8-9; Mi 3:6). Jesus uses “night” to refer to death (Jn 9:4). Once the night (death) comes, time for working is over.<\/p>\n<p>Paul compares this present age (soon to be over with) to the night that is almost gone (Rom 13:12). Again, Paul speaks of himself and his readers as children of the light and of the day, not the night and darkness (1 Thes 5:5). In this context he links night with separation from God, sin, intemperance, careless living, as well as spiritual blindness and ignorance, especially regarding the Lord’s return.<\/p>\n<p><em>See also<\/em> Day.<\/p>","content_en":"<h3>NIGHT<\/h3>\n<p>Word in Scripture denoting that time of darkness from dusk until dawn when no light of the sun is visible. For example, Joseph took Mary and Jesus to Egypt by night (Mt 2:14). The shepherds were keeping watch over their flocks at night (Lk 2:8). Nicodemus came to see Jesus at night (Jn 3:2). An angel from the Lord came and opened the prison doors at night in order to let the disciples out (Acts 5:19).<\/p>\n<p>According to Genesis 1, the day-night cycle was instituted by God and “night” was the name given to the period of darkness (Gn 1:5). Later, God put the lights in the expanse of the heavens, appointing the sun to rule or dominate the day, and the moon, the lesser light, to dominate the night (vv 16-18). The covenant of the Lord is the basis of the regularity of the rotation of day and night.<\/p>\n<p>The night in OT times was apparently divided into three periods or “watches.” The latter name originated with the changing of the guard at these times. Gideon’s 300 men blew their trumpets and broke their pitchers at the beginning of the middle watch (Jgs 7:19). Although no references in the OT give the limits of these three periods, night was considered to begin at sunset, and consequently the periods may have been 6:00 to 10:00 <span>pm<\/span>, 10:00 <span>pm<\/span> to 2:00 <span>am<\/span>, and 2:00 to 6:00 <span>am<\/span>.<\/p>\n<p>Later, according to the Roman calculation of time, night was divided into four watches. Some historians think they began at 9:30 <span>pm<\/span>, at midnight, at 2:30 <span>am<\/span>, and at 5:00 <span>am<\/span>. Others think that the nighttime period between 6:00 <span>pm<\/span> and 6:00 <span>am<\/span> was divided equally into four periods, the first beginning at 6:00 <span>pm<\/span>, the second at 9:00 <span>pm<\/span>, the third at midnight, and the fourth at 3:00 <span>am<\/span>. Mark 13:35 contains the popular designations for these four watches, namely late in the day (early evening), midnight, the cock-crowing, and early in the morning.<\/p>\n<p>Apparently, Matthew 14:25 and Mark 6:48 follow the Roman calculation when they locate Jesus’ walking on the water at about the fourth watch of the night.<\/p>\n<p>A specialized use of the word “night” along with the word “day” emphasizes the continuance of activity. For example, the man with an unclean spirit is said to have been in the mountains and in the tombs “night and day” (Mk 5:5). Paul refers to his having labored, working night and day, so as not to be a burden to the church (1 Thes 2:9). Later in the same book he refers to his continuous praying night and day (3:10).<\/p>\n<p>Along with this literal usage of the word “night,” there is also a figurative or metaphorical usage. In some references it refers to divine judgment (Am 5:8-9; Mi 3:6). Jesus uses “night” to refer to death (Jn 9:4). Once the night (death) comes, time for working is over.<\/p>\n<p>Paul compares this present age (soon to be over with) to the night that is almost gone (Rom 13:12). Again, Paul speaks of himself and his readers as children of the light and of the day, not the night and darkness (1 Thes 5:5). In this context he links night with separation from God, sin, intemperance, careless living, as well as spiritual blindness and ignorance, especially regarding the Lord’s return.<\/p>\n<p><em>See also<\/em> Day.<\/p>","summary_ro":"NIGHT Word in Scripture denoting that time of darkness from dusk until dawn when no light of the sun is visible. For example, Joseph took Mary and Jesus to Egypt by night (Mt 2:14). The shepherds were keeping watch over their flocks at night (Lk 2:8). Nicodemus came to see Jesus at night (Jn 3:2). An angel from the Lord came and opened the prison doors at night in order to let the disciples out (Acts 5:19). According to Genesis 1, the day-night cycle was instituted by God and “night” was the ...","summary_en":"NIGHT Word in Scripture denoting that time of darkness from dusk until dawn when no light of the sun is visible. For example, Joseph took Mary and Jesus to Egypt by night (Mt 2:14). The shepherds were keeping watch over their flocks at night (Lk 2:8). Nicodemus came to see Jesus at night (Jn 3:2). An angel from the Lord came and opened the prison doors at night in order to let the disciples out (Acts 5:19). According to Genesis 1, the day-night cycle was instituted by God and “night” was the ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29082,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Paul, the Apostle","title_en":"Paul, the Apostle","content_ro":"<h3>PAUL, T<span>he Apostle<\/span><\/h3>\n<p>Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\n<p>Preview<\/p>\n<p>• Family and Cultural Background<\/p>\n<p>• Education<\/p>\n<p>• Saul the Persecutor<\/p>\n<p>• Conversion and Calling<\/p>\n<p>• Preparation for Ministry<\/p>\n<p>• Sent Out from Antioch<\/p>\n<p>• Traveling with Barnabas<\/p>\n<p>• The Council of Jerusalem<\/p>\n<p>• Further Travel<\/p>\n<p>• Labor in the Gospel<\/p>\n<p>• The Arrest in Jerusalem<\/p>\n<p>• Voyage and Stay in Rome<\/p>\n<p>• Final Years and Martyrdom<\/p>\n<p class=\"h2\" id=\"FamilyandCulturalBackground\">Family and Cultural Background<\/p>\n<p>Paul was born around <span>AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\n<p>From religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\n<p>Jews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 <span>BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\n<p>Paul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\n<p class=\"h2\" id=\"Education\">Education<\/p>\n<p>Although born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\n<p>While Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (<span>AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\n<p class=\"h2\" id=\"SaulthePersecutor\">Saul the Persecutor<\/p>\n<p>Shortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, <span>niv<\/span>).<\/p>\n<p>At Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\n<p class=\"h2\" id=\"ConversionandCalling\">Conversion and Calling<\/p>\n<p>Paul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. <span>AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\n<p>At that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\n<p class=\"h2\" id=\"PreparationforMinistry\">Preparation for Ministry<\/p>\n<p>Then began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\n<p>At first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\n<p>The end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\n<p class=\"h2\" id=\"SentOutfromAntioch\">Sent Out from Antioch<\/p>\n<p>The church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\n<p>Barnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\n<p>Beginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\n<p class=\"h2\" id=\"TravelingwithBarnabas\">Traveling with Barnabas<\/p>\n<p>Arriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\n<p>Paul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\n<p>Paul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\n<p>The success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\n<p>It was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\n<p>After making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\n<p class=\"h2\" id=\"TheCouncilofJerusalem\">The Council of Jerusalem<\/p>\n<p>The Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\n<p>The church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (<span>AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\n<p>After this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, <span>rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, <span>rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\n<p>Later, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\n<p class=\"h2\" id=\"FurtherTravel\">Further Travel<\/p>\n<p>Paul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\n<p>Beginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\n<p>It is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\n<p>Philippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\n<p>At Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\n<p>Paul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\n<p>The Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\n<p>In Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from <span>AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\n<p>Accompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\n<p class=\"h2\" id=\"LaborintheGospel\">Labor in the Gospel<\/p>\n<p>A Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\n<p>Paul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\n<p>The work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\n<p>During his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (<span>AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\n<p>After his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (<span>AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\n<p>The time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about <span>AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\n<p>A three-month winter stay in Corinth (<span>AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\n<p class=\"h2\" id=\"TheArrestinJerusalem\">The Arrest in Jerusalem<\/p>\n<p>Paul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\n<p>The travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring <span>AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\n<p>Parting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\n<p>In Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\n<p>Paul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of <span>AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\n<p>The whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\n<p>This meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (<span>AD<\/span> 56, vv 10-11).<\/p>\n<p>In the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\n<p class=\"h2\" id=\"VoyageandStayinRome\">Voyage and Stay in Rome<\/p>\n<p>To plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (<span>AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\n<p>Luke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of <span>AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\n<p>Luke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in <span>AD<\/span> 61.<\/p>\n<p class=\"h2\" id=\"FinalYearsandMartyrdom\">Final Years and Martyrdom<\/p>\n<p>It is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (<em>Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\n<p>If Paul went to Spain, he may have been there when Rome was burned on July 19, <span>AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (<span>AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\n<p>From here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (<span>AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\n<p>It was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\n<p>The apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, <span>rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\n<p>Nothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of <span>AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, <span>rsv<\/span>).<\/p>","content_en":"<h3>PAUL, T<span>he Apostle<\/span><\/h3>\n<p>Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\n<p>Preview<\/p>\n<p>• Family and Cultural Background<\/p>\n<p>• Education<\/p>\n<p>• Saul the Persecutor<\/p>\n<p>• Conversion and Calling<\/p>\n<p>• Preparation for Ministry<\/p>\n<p>• Sent Out from Antioch<\/p>\n<p>• Traveling with Barnabas<\/p>\n<p>• The Council of Jerusalem<\/p>\n<p>• Further Travel<\/p>\n<p>• Labor in the Gospel<\/p>\n<p>• The Arrest in Jerusalem<\/p>\n<p>• Voyage and Stay in Rome<\/p>\n<p>• Final Years and Martyrdom<\/p>\n<p class=\"h2\" id=\"FamilyandCulturalBackground\">Family and Cultural Background<\/p>\n<p>Paul was born around <span>AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\n<p>From religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\n<p>Jews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 <span>BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\n<p>Paul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\n<p class=\"h2\" id=\"Education\">Education<\/p>\n<p>Although born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\n<p>While Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (<span>AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\n<p class=\"h2\" id=\"SaulthePersecutor\">Saul the Persecutor<\/p>\n<p>Shortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, <span>niv<\/span>).<\/p>\n<p>At Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\n<p class=\"h2\" id=\"ConversionandCalling\">Conversion and Calling<\/p>\n<p>Paul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. <span>AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\n<p>At that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\n<p class=\"h2\" id=\"PreparationforMinistry\">Preparation for Ministry<\/p>\n<p>Then began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\n<p>At first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\n<p>The end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\n<p class=\"h2\" id=\"SentOutfromAntioch\">Sent Out from Antioch<\/p>\n<p>The church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\n<p>Barnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\n<p>Beginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\n<p class=\"h2\" id=\"TravelingwithBarnabas\">Traveling with Barnabas<\/p>\n<p>Arriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\n<p>Paul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\n<p>Paul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\n<p>The success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\n<p>It was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\n<p>After making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\n<p class=\"h2\" id=\"TheCouncilofJerusalem\">The Council of Jerusalem<\/p>\n<p>The Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\n<p>The church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (<span>AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\n<p>After this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, <span>rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, <span>rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\n<p>Later, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\n<p class=\"h2\" id=\"FurtherTravel\">Further Travel<\/p>\n<p>Paul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\n<p>Beginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\n<p>It is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\n<p>Philippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\n<p>At Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\n<p>Paul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\n<p>The Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\n<p>In Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from <span>AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\n<p>Accompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\n<p class=\"h2\" id=\"LaborintheGospel\">Labor in the Gospel<\/p>\n<p>A Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\n<p>Paul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\n<p>The work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\n<p>During his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (<span>AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\n<p>After his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (<span>AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\n<p>The time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about <span>AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\n<p>A three-month winter stay in Corinth (<span>AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\n<p class=\"h2\" id=\"TheArrestinJerusalem\">The Arrest in Jerusalem<\/p>\n<p>Paul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\n<p>The travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring <span>AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\n<p>Parting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\n<p>In Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\n<p>Paul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of <span>AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\n<p>The whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\n<p>This meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (<span>AD<\/span> 56, vv 10-11).<\/p>\n<p>In the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\n<p class=\"h2\" id=\"VoyageandStayinRome\">Voyage and Stay in Rome<\/p>\n<p>To plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (<span>AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\n<p>Luke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of <span>AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\n<p>Luke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in <span>AD<\/span> 61.<\/p>\n<p class=\"h2\" id=\"FinalYearsandMartyrdom\">Final Years and Martyrdom<\/p>\n<p>It is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (<em>Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\n<p>If Paul went to Spain, he may have been there when Rome was burned on July 19, <span>AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (<span>AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\n<p>From here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (<span>AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\n<p>It was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\n<p>The apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, <span>rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\n<p>Nothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of <span>AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, <span>rsv<\/span>).<\/p>","summary_ro":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","summary_en":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37098,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tentmaker","title_en":"Tentmaker","content_ro":"<h3>TENTMAKER<\/h3>\n<p>Artisans who made tents from the cloth of woven goats’ hair. The Greek term for tentmaker may have served to denote a range of activities in cloth and leather. The single biblical reference (Acts 18:3) is to Aquila and Priscilla of Corinth, who worked in this trade. Paul joined them because he was trained in the same craft. He regularly earned his living at this trade during his missionary journeys (2 Cor 11:7-10; 1 Thes 2:9; 2 Thes 3:8).<\/p>","content_en":"<h3>TENTMAKER<\/h3>\n<p>Artisans who made tents from the cloth of woven goats’ hair. The Greek term for tentmaker may have served to denote a range of activities in cloth and leather. The single biblical reference (Acts 18:3) is to Aquila and Priscilla of Corinth, who worked in this trade. Paul joined them because he was trained in the same craft. He regularly earned his living at this trade during his missionary journeys (2 Cor 11:7-10; 1 Thes 2:9; 2 Thes 3:8).<\/p>","summary_ro":"TENTMAKER Artisans who made tents from the cloth of woven goats’ hair. The Greek term for tentmaker may have served to denote a range of activities in cloth and leather. The single biblical reference (Acts 18:3) is to Aquila and Priscilla of Corinth, who worked in this trade. Paul joined them because he was trained in the same craft. He regularly earned his living at this trade during his missionary journeys (2 Cor 11:7-10; 1 Thes 2:9; 2 Thes 3:8).","summary_en":"TENTMAKER Artisans who made tents from the cloth of woven goats’ hair. The Greek term for tentmaker may have served to denote a range of activities in cloth and leather. The single biblical reference (Acts 18:3) is to Aquila and Priscilla of Corinth, who worked in this trade. Paul joined them because he was trained in the same craft. He regularly earned his living at this trade during his missionary journeys (2 Cor 11:7-10; 1 Thes 2:9; 2 Thes 3:8).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37180,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to the Thessalonians","title_en":"First Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","summary_en":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38645,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Work","title_en":"Work","content_ro":"<h3>WORK<\/h3>\n<p>A term referring either to God’s activity or to people’s regular occupation or employment.<\/p>\n<p class=\"h2\" id=\"TheValueofWork\">The Value of Work<\/p>\n<p>The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works with the clay (Is 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Pss 139:13-16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Gn 2:2-3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).<\/p>\n<p>This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (Jn 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mk 6:3). In NT times carpentry and joinery were muscle-building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (Jn 2:14-16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.<\/p>\n<p>If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Gn 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17-19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Ps 104:19-23).<\/p>\n<p>With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Prv 6:6, <span>rsv<\/span>). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thes 3:10, <span>rsv<\/span>). He set a good example (Acts 20:33-35; 1 Thes 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thes 4:11-12). Wage earners, on the other hand, have the material resources of Christian service (Eph 4:28).<\/p>\n<p class=\"h2\" id=\"Vocations\">Vocations<\/p>\n<p>In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity.<\/p>\n<p>Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Ex 31:1-11), just as much as prophets (Is 6:8-9). So Amos was summoned from his fruit-picking to prophesy (Am 7:14-15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.<\/p>\n<p>The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Is 1:17; Mi 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jer 22:13; Mal 3:5; cf. Jas 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Is 58:6, <span>tlb<\/span>).<\/p>\n<p>In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Lk 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).<\/p>\n<p class=\"h2\" id=\"WorkingforChrist\">Working for Christ<\/p>\n<p>God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Mt 9:37-38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Cor 3:6-15). Church leaders must work especially hard, he said (1 Thes 5:12), to stimulate <em>all<\/em> God’s people to be involved in the Lord’s work (1 Cor 15:58). All Christians should see themselves as “God’s coworkers” (3:9).<\/p>","content_en":"<h3>WORK<\/h3>\n<p>A term referring either to God’s activity or to people’s regular occupation or employment.<\/p>\n<p class=\"h2\" id=\"TheValueofWork\">The Value of Work<\/p>\n<p>The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works with the clay (Is 45:9). The intricate development of the unborn child in the womb and the vast, magnificent spread of the sky both display his supreme craftsmanship (Pss 139:13-16; 19:1). In fact, all creation bears witness to his wisdom and skill (104:24). The almighty Creator even had his rest day (Gn 2:2-3) and enjoyed job satisfaction when surveying his achievements at the end of the week (1:31).<\/p>\n<p>This vivid biblical description of a working God reaches its climax with the incarnation of Jesus. The “work” that Jesus was given to do (Jn 4:34) was, of course, the unique task of redemption. But he was also a worker in the ordinary sense. His contemporaries knew him as “a carpenter” (Mk 6:3). In NT times carpentry and joinery were muscle-building trades. So the Jesus who stormed through the temple, overturning tables and driving out the men and animals (Jn 2:14-16), was no pale weakling but a workingman whose hands had been hardened by years of toil with the ax, saw, and hammer. Hard, physical labor was not beneath the dignity of the Son of God.<\/p>\n<p>If the Bible’s teaching about God enhances work’s dignity, its account of mankind’s creation gives all human labor the mark of normality. God “took the man and put him in the Garden of Eden to till it and keep it” (Gn 2:15). And God’s first command, to “fill the earth and subdue it” (1:28), implied a great deal of work for both man and woman. In an important sense, people today are obeying that command of their Creator when they do their daily work, whether they acknowledge him or not. Work did not, therefore, arrive in the world as a direct result of the fall into sin (though sin did spoil working conditions, 3:17-19). Work was planned by God from the dawn of history for mankind’s good—as natural to men and women as sunset is to day (Ps 104:19-23).<\/p>\n<p>With this firm emphasis on the dignity and normality of labor, it is no surprise to find that Scripture strongly condemns idleness. “Go to the ant, O sluggard; consider her ways, and be wise” (Prv 6:6, <span>rsv<\/span>). Paul is equally blunt: “If any one will not work, let him not eat” (2 Thes 3:10, <span>rsv<\/span>). He set a good example (Acts 20:33-35; 1 Thes 2:9). Those who refuse to work, he insists, even for spiritual reasons, earn no respect from non-Christian onlookers by depending on others to pay their bills (1 Thes 4:11-12). Wage earners, on the other hand, have the material resources of Christian service (Eph 4:28).<\/p>\n<p class=\"h2\" id=\"Vocations\">Vocations<\/p>\n<p>In biblical times the Greeks and Romans catalogued jobs according to importance or desirability. Routine manual labor, for example, was considered inferior to work involving mental activity.<\/p>\n<p>Jewish teaching contrasts strongly with this attitude. “Hate not laborious work,” taught the rabbis (Ecclus 7:15). Even the scholar had to spend some time in manual work. A few trades, like that of the tanner, were regarded as undesirable (a taboo broken very quickly by the early church—see Acts 9:43), but there is no indication in the Bible that some jobs are more worthwhile than others in God’s sight. The Lord calls craftsmen into his service (Ex 31:1-11), just as much as prophets (Is 6:8-9). So Amos was summoned from his fruit-picking to prophesy (Am 7:14-15), but with no suggestion that he was being promoted to a superior role. The important thing was not the nature of the occupation but the readiness to obey God’s call and to witness faithfully to him, whatever the job.<\/p>\n<p>The Bible has some poignant things to say about the relationship between employer and employee. The OT prophets voice the strongest criticism. God is especially concerned to see that the weak get justice (Is 1:17; Mi 6:8). So, naturally, his spokesmen declare his anger when employers exploit their laborers and cheat them of their wages (Jer 22:13; Mal 3:5; cf. Jas 5:4). A person who wants to please God must “stop oppressing those who work for [him] and treat them fairly and give them what they earn” (Is 58:6, <span>tlb<\/span>).<\/p>\n<p>In Bible times, the scales were weighted heavily in favor of the employer. But Scripture is not blind to the existence of selfish, greedy employees. Every worker deserves a just wage (Lk 10:7), but those with special power must not try to increase their pay by threats and violence (3:14).<\/p>\n<p class=\"h2\" id=\"WorkingforChrist\">Working for Christ<\/p>\n<p>God is a working God who is pleased when his people work hard and conscientiously. That conviction lies at the heart of the Bible’s teaching about Christian attitudes toward secular employment. And quite naturally, the NT extends the same positive emphasis to cover all Christian service, paid or unpaid. The world is God’s harvest field, said Jesus, waiting for Christian reapers to move in and evangelize (Mt 9:37-38). Paul used the same agricultural illustration and added another from the building trade to describe the Lord’s work of evangelism and teaching (1 Cor 3:6-15). Church leaders must work especially hard, he said (1 Thes 5:12), to stimulate <em>all<\/em> God’s people to be involved in the Lord’s work (1 Cor 15:58). All Christians should see themselves as “God’s coworkers” (3:9).<\/p>","summary_ro":"WORK A term referring either to God’s activity or to people’s regular occupation or employment. The Value of Work The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works wi...","summary_en":"WORK A term referring either to God’s activity or to people’s regular occupation or employment. The Value of Work The Bible’s positive outlook on work is rooted in its teaching about God. Unlike other ancient religious writings, which regarded creation as something beneath the dignity of the Supreme Being, Scripture unashamedly describes God as a worker. Like a manual laborer, he made the universe as “the work of his fingers” (Ps 8:3). He worked with his raw material just as a potter works wi...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58387,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:9","title_en":"Study Note: 1 Tesaloniceni 2:9","content_ro":"<p><strong>2:9<\/strong> Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic <em>burden<\/em> to them.<\/p>","content_en":"<p><strong>2:9<\/strong> Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic <em>burden<\/em> to them.<\/p>","summary_ro":"2:9 Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic burden to them.","summary_en":"2:9 Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic burden to them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:9","title_en":"Study Note: 1 Tesaloniceni 2:9","content_ro":"<p><strong>2:9<\/strong> Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic <em>burden<\/em> to them.<\/p>","content_en":"<p><strong>2:9<\/strong> Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic <em>burden<\/em> to them.<\/p>","summary_ro":"2:9 Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic burden to them.","summary_en":"2:9 Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic burden to them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:9","title_en":"Study Note: 1 Tesaloniceni 2:9","content_ro":"<p><strong>2:9<\/strong> Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic <em>burden<\/em> to them.<\/p>","content_en":"<p><strong>2:9<\/strong> Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic <em>burden<\/em> to them.<\/p>","summary_ro":"2:9 Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic burden to them.","summary_en":"2:9 Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic burden to them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141265,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:9","title_en":"Study Note: 1 Tesaloniceni 2:9","content_ro":"<p><strong>2:9<\/strong> Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic <em>burden<\/em> to them.<\/p>","content_en":"<p><strong>2:9<\/strong> Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic <em>burden<\/em> to them.<\/p>","summary_ro":"2:9 Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic burden to them.","summary_en":"2:9 Paul and his associates engaged in manual labor to support themselves while in the city (cp. Acts 18:1-4; 1 Cor 9:12-18) as an example to the Thessalonians (2 Thes 3:8-9) and to avoid becoming an economic burden to them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65502,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Following Jesus","title_en":"Following Jesus","content_ro":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","content_en":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","summary_ro":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","summary_en":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67475,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93128,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Following Jesus","title_en":"Following Jesus","content_ro":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","content_en":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","summary_ro":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","summary_en":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95101,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120754,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Following Jesus","title_en":"Following Jesus","content_ro":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","content_en":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","summary_ro":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","summary_en":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122727,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148380,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Following Jesus","title_en":"Following Jesus","content_ro":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","content_en":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","summary_ro":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","summary_en":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150353,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Work and Patronage","title_en":"Work and Patronage","content_ro":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","content_en":"<h3>Work and Patronage<\/h3>\n<p>When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others.<\/p>\n<p>Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teaching about the coming of the Lord, however, never contradicted his basic instruction about the necessity of work (2 Thes 3:6, 10).<\/p>\n<p>These idle Christians may have been clients of prominent patrons. Patronage was a fundamental feature of the Roman economic world. Rich patrons often supported numerous clients in various ways, such as by giving them food or money and by representing them in public assembly. Having numerous clients increased the honor of a patron. However, being a client brought social obligations that Paul would have wanted the Thessalonian believers to avoid, especially because their patrons were most likely non-Christians.<\/p>\n<p>Paul set for the Thessalonians an example of self-reliance. While he was among them, he supported himself (1 Thes 2:9; 2 Thes 3:7-9). Although Paul believed that “those who work deserve to be fed” (see Matt 10:10; 1 Cor 9:13-16), he did not receive support from the Thessalonians (he did accept offerings from the Philippians, Phil 4:15-16). Paul wanted the Thessalonians to know that he did not come to them as a smooth talker hoping for monetary gain (1 Thes 2:5, 9). He wanted them to understand from his example how they themselves should live.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:10; 1 Cor 9:13-16; Phil 4:15-16; 1 Thes 2:5, 9; 4:11-12; 5:14; 2 Thes 3:6-10<\/p>","summary_ro":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","summary_en":"Work and Patronage When Paul first visited Thessalonica, he taught the believers to work for a living rather than being unnecessarily dependent on others. Yet some of the Thessalonians refused to work. Paul dealt with these idle Christians in his first letter to them (1 Thes 4:11-12; 5:14), but they remained entrenched and had not changed their ways. Why did they refuse to work? Possibly, these believers so vividly expected a quick return of the Lord that they gave up all work. Paul’s teachin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":58388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:10","title_en":"Study Note: 1 Tesaloniceni 2:10","content_ro":"<p><strong>2:10<\/strong> Both God and the Thessalonians were <em>witnesses<\/em> (see 2:5) that Paul’s conduct was <em>devout and honest<\/em><em>,<\/em> terms used in ancient literature to describe obedience to both divine and human laws.<\/p>","content_en":"<p><strong>2:10<\/strong> Both God and the Thessalonians were <em>witnesses<\/em> (see 2:5) that Paul’s conduct was <em>devout and honest<\/em><em>,<\/em> terms used in ancient literature to describe obedience to both divine and human laws.<\/p>","summary_ro":"2:10 Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.","summary_en":"2:10 Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:10","title_en":"Study Note: 1 Tesaloniceni 2:10","content_ro":"<p><strong>2:10<\/strong> Both God and the Thessalonians were <em>witnesses<\/em> (see 2:5) that Paul’s conduct was <em>devout and honest<\/em><em>,<\/em> terms used in ancient literature to describe obedience to both divine and human laws.<\/p>","content_en":"<p><strong>2:10<\/strong> Both God and the Thessalonians were <em>witnesses<\/em> (see 2:5) that Paul’s conduct was <em>devout and honest<\/em><em>,<\/em> terms used in ancient literature to describe obedience to both divine and human laws.<\/p>","summary_ro":"2:10 Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.","summary_en":"2:10 Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:10","title_en":"Study Note: 1 Tesaloniceni 2:10","content_ro":"<p><strong>2:10<\/strong> Both God and the Thessalonians were <em>witnesses<\/em> (see 2:5) that Paul’s conduct was <em>devout and honest<\/em><em>,<\/em> terms used in ancient literature to describe obedience to both divine and human laws.<\/p>","content_en":"<p><strong>2:10<\/strong> Both God and the Thessalonians were <em>witnesses<\/em> (see 2:5) that Paul’s conduct was <em>devout and honest<\/em><em>,<\/em> terms used in ancient literature to describe obedience to both divine and human laws.<\/p>","summary_ro":"2:10 Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.","summary_en":"2:10 Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141266,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:10","title_en":"Study Note: 1 Tesaloniceni 2:10","content_ro":"<p><strong>2:10<\/strong> Both God and the Thessalonians were <em>witnesses<\/em> (see 2:5) that Paul’s conduct was <em>devout and honest<\/em><em>,<\/em> terms used in ancient literature to describe obedience to both divine and human laws.<\/p>","content_en":"<p><strong>2:10<\/strong> Both God and the Thessalonians were <em>witnesses<\/em> (see 2:5) that Paul’s conduct was <em>devout and honest<\/em><em>,<\/em> terms used in ancient literature to describe obedience to both divine and human laws.<\/p>","summary_ro":"2:10 Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.","summary_en":"2:10 Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":58389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:11","title_en":"Study Note: 1 Tesaloniceni 2:11","content_ro":"<p><strong>2:11<\/strong> In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of <em>father<\/em> to the Thessalonians.<\/p>","content_en":"<p><strong>2:11<\/strong> In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of <em>father<\/em> to the Thessalonians.<\/p>","summary_ro":"2:11 In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of father to the Thessalonians.","summary_en":"2:11 In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of father to the Thessalonians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:11","title_en":"Study Note: 1 Tesaloniceni 2:11","content_ro":"<p><strong>2:11<\/strong> In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of <em>father<\/em> to the Thessalonians.<\/p>","content_en":"<p><strong>2:11<\/strong> In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of <em>father<\/em> to the Thessalonians.<\/p>","summary_ro":"2:11 In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of father to the Thessalonians.","summary_en":"2:11 In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of father to the Thessalonians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:11","title_en":"Study Note: 1 Tesaloniceni 2:11","content_ro":"<p><strong>2:11<\/strong> In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of <em>father<\/em> to the Thessalonians.<\/p>","content_en":"<p><strong>2:11<\/strong> In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of <em>father<\/em> to the Thessalonians.<\/p>","summary_ro":"2:11 In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of father to the Thessalonians.","summary_en":"2:11 In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of father to the Thessalonians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141267,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:11","title_en":"Study Note: 1 Tesaloniceni 2:11","content_ro":"<p><strong>2:11<\/strong> In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of <em>father<\/em> to the Thessalonians.<\/p>","content_en":"<p><strong>2:11<\/strong> In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of <em>father<\/em> to the Thessalonians.<\/p>","summary_ro":"2:11 In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of father to the Thessalonians.","summary_en":"2:11 In the ancient world, the moral instruction of children was a fundamental obligation of fathers. Roman fathers could be harsh, but Plutarch advised Greek fathers to use praise, reason, exhortations, and good counsel when teaching children to avoid vice and embrace virtue. Paul describes himself as this kind of father to the Thessalonians.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":21928,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:12","title_en":"Study Note: 1 Tesaloniceni 2:12","content_ro":"<p><strong>2:12<\/strong> What <em>God would consider worthy<\/em> is a life lived in harmony with the high standards he expects of those called (4:7) to share <em>his Kingdom and glory<\/em> (Rom 8:17-18; Col 1:27; 2 Thes 2:14).<\/p>","content_en":"<p><strong>2:12<\/strong> What <em>God would consider worthy<\/em> is a life lived in harmony with the high standards he expects of those called (4:7) to share <em>his Kingdom and glory<\/em> (Rom 8:17-18; Col 1:27; 2 Thes 2:14).<\/p>","summary_ro":"2:12 What God would consider worthy is a life lived in harmony with the high standards he expects of those called (4:7) to share his Kingdom and glory (Rom 8:17-18; Col 1:27; 2 Thes 2:14).","summary_en":"2:12 What God would consider worthy is a life lived in harmony with the high standards he expects of those called (4:7) to share his Kingdom and glory (Rom 8:17-18; Col 1:27; 2 Thes 2:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:12","title_en":"Study Note: 1 Tesaloniceni 2:12","content_ro":"<p><strong>2:12<\/strong> What <em>God would consider worthy<\/em> is a life lived in harmony with the high standards he expects of those called (4:7) to share <em>his Kingdom and glory<\/em> (Rom 8:17-18; Col 1:27; 2 Thes 2:14).<\/p>","content_en":"<p><strong>2:12<\/strong> What <em>God would consider worthy<\/em> is a life lived in harmony with the high standards he expects of those called (4:7) to share <em>his Kingdom and glory<\/em> (Rom 8:17-18; Col 1:27; 2 Thes 2:14).<\/p>","summary_ro":"2:12 What God would consider worthy is a life lived in harmony with the high standards he expects of those called (4:7) to share his Kingdom and glory (Rom 8:17-18; Col 1:27; 2 Thes 2:14).","summary_en":"2:12 What God would consider worthy is a life lived in harmony with the high standards he expects of those called (4:7) to share his Kingdom and glory (Rom 8:17-18; Col 1:27; 2 Thes 2:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:12","title_en":"Study Note: 1 Tesaloniceni 2:12","content_ro":"<p><strong>2:12<\/strong> What <em>God would consider worthy<\/em> is a life lived in harmony with the high standards he expects of those called (4:7) to share <em>his Kingdom and glory<\/em> (Rom 8:17-18; Col 1:27; 2 Thes 2:14).<\/p>","content_en":"<p><strong>2:12<\/strong> What <em>God would consider worthy<\/em> is a life lived in harmony with the high standards he expects of those called (4:7) to share <em>his Kingdom and glory<\/em> (Rom 8:17-18; Col 1:27; 2 Thes 2:14).<\/p>","summary_ro":"2:12 What God would consider worthy is a life lived in harmony with the high standards he expects of those called (4:7) to share his Kingdom and glory (Rom 8:17-18; Col 1:27; 2 Thes 2:14).","summary_en":"2:12 What God would consider worthy is a life lived in harmony with the high standards he expects of those called (4:7) to share his Kingdom and glory (Rom 8:17-18; Col 1:27; 2 Thes 2:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:12","title_en":"Study Note: 1 Tesaloniceni 2:12","content_ro":"<p><strong>2:12<\/strong> What <em>God would consider worthy<\/em> is a life lived in harmony with the high standards he expects of those called (4:7) to share <em>his Kingdom and glory<\/em> (Rom 8:17-18; Col 1:27; 2 Thes 2:14).<\/p>","content_en":"<p><strong>2:12<\/strong> What <em>God would consider worthy<\/em> is a life lived in harmony with the high standards he expects of those called (4:7) to share <em>his Kingdom and glory<\/em> (Rom 8:17-18; Col 1:27; 2 Thes 2:14).<\/p>","summary_ro":"2:12 What God would consider worthy is a life lived in harmony with the high standards he expects of those called (4:7) to share his Kingdom and glory (Rom 8:17-18; Col 1:27; 2 Thes 2:14).","summary_en":"2:12 What God would consider worthy is a life lived in harmony with the high standards he expects of those called (4:7) to share his Kingdom and glory (Rom 8:17-18; Col 1:27; 2 Thes 2:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65605,"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":93231,"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":120857,"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":148483,"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}],"13":[{"id":4647,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bible*","title_en":"Bible*","content_ro":"<h3>BIBLE*<\/h3>\n<p>Derived from the Greek <span class=\"greek\" lang=\"el\">biblia<\/span> (“books”), which, though plural, came to be used as a singular noun and to stand for the collection of books known as the Scriptures. The idea of a collection of holy writings developed early in Hebrew-Christian thought. Daniel in the sixth century <span>BC<\/span> spoke of a prophetic writing as “the books” (Dn 9:2). The writer of 1 Maccabees (second century <span>BC<\/span>) referred to the OT as “the holy books” (12:9). Jesus referred to the OT books as “the scriptures” (Mt 21:42), and Paul spoke of them as “the holy scriptures” (Rom 1:2).<\/p>\n<p>The Bible is divided into the Old Testament and the New Testament. Of course, there was no OT and NT before the coming of Christ, only one collection of sacred writings. But after the apostles and their associates produced another body of sacred literature, the church began to refer to the OT and the NT. Actually “testament” is the translation of a Greek word that might better be rendered “covenant.” It denotes an arrangement made by God for the spiritual guidance and benefit of human beings. The covenant is unalterable: humankind may accept it or reject it but cannot change it. “Covenant” is a common OT word; of several covenants described in the OT, the most prominent was the law given to Moses. While Israel was chafing and failing under the Mosaic covenant, God promised them a “new covenant” (Jer 31:31).<\/p>\n<p>The term “new covenant” appears several times in the NT. Jesus used it when he instituted the Lord’s Supper; by it he sought to call attention to the new basis of communion with God he intended to establish by his death (Lk 22:20; 1 Cor 11:25). The apostle Paul also spoke of that new covenant (2 Cor 3:6, 14), as did the writer to the Hebrews (Heb 8:8; 9:11-15). The detailed description of God’s new method of dealing with people (on the basis of the finished work of Christ on the cross) is the subject of the 27 books of the NT. God’s dealing with people in anticipation of the coming of Messiah (Hebrew equivalent of “Christ,” meaning “anointed one”) is certainly the major theme of the 39 books of the OT, though they deal with much more than that. Latin church writers used <em>testamentum<\/em> to translate “covenant,” and from them the use passed into English; so old and new covenants became OT and NT.<\/p>\n<p>At least the first half of the OT follows a logical and easily understood arrangement. In Genesis through Esther the history of Israel from Abraham to the restoration under Persian auspices appears largely in chronological order. Then follows a group of poetic books and the Major and Minor Prophets (“Major” meaning the books that are relatively long; “Minor” meaning the books that are relatively short).<\/p>\n<p>The NT also follows a generally logical arrangement. It begins with the four Gospels, which describe the birth, life, death, and resurrection of Christ and his training of disciples to carry on his work after his ascension. The book of Acts continues the narrative where the Gospels end and details the founding of the church and its spread through Mediterranean lands. In the latter part of the book the spotlight focuses on the apostle Paul and his church planting activities. Next come letters Paul addressed to churches he founded or to young ministers he tried to encourage. Following the Pauline Epistles come a group commonly called the General Epistles. The last book, Revelation, is an apocalyptic work.<\/p>\n<p>The OT was written almost entirely in Hebrew with a few isolated passages in Aramaic in the latter books. If one accepts the view that Moses wrote the first five books of the OT (the position the Scripture itself takes), the earliest books of the OT were written by about 1400 <span>BC<\/span> (provided one accepts the early date proposed for the exodus). If the last book written was Malachi (before 400 <span>BC<\/span>), composition took place during 1,000 years of time. All the writers (some 30 in number) were Jews: prophets, judges, kings, and other leaders in Israel.<\/p>\n<p>The NT was probably written entirely in Greek. If James was the first to write a NT book before the middle of the first century, and if John was the last (composing Revelation about <span>AD<\/span> 90), the NT was written during a 50-year period in the latter half of the first century. All the writers (probably nine) were Jews, with the exception of Luke (writer of Luke and Acts), and they came from a variety of walks of life: fishermen, doctor, tax collector, and religious leaders.<\/p>\n<p>In spite of great diversity of authorship in the OT and NT, and composition spanning over 1,500 years, there is remarkable unity in the total thrust. Christians believe that God must have been superintending the production of a divine-human book that would properly present his message to humankind.<\/p>\n<p>The OT and NT are component parts of one divine revelation. The OT describes man and woman in the first paradise on the old earth; the NT concludes with a vision of the new heaven and new earth. The OT sees humankind as fallen from a sinless condition and separated from God; the NT views believers as restored to favor through the sacrifice of Christ. The OT predicts a coming Redeemer who will rescue men and women from eternal condemnation; the NT reveals the Christ who brought salvation. In most of the OT the spotlight focuses on a sacrificial system in which the blood of animals provided a temporary handling of the sin problem; in the New, Christ appeared as the one who came to put an end to all sacrifice—to be himself the supreme sacrifice. In the OT, numerous predictions foretold a coming Messiah who would save his people; in the New, scores of passages detail how those prophecies were minutely fulfilled in the person of Jesus Christ: the “son of Abraham” and the “son of David” (Mt 1:1). As Augustine said more than 1,500 years ago, “The New is in the Old contained; the Old is in the New explained.”<\/p>\n<p class=\"h2\" id=\"TheAuthorityoftheBible\">The Authority of the Bible<\/p>\n<p>Judge of men and nations, the self-revealed God wields unlimited authority and power. All creaturely authority and power is derived from that of God. As the sovereign Creator of all, the God of the Bible wills and has the right to be obeyed. The power God bestows is a divine trust, a stewardship. God’s creatures are morally accountable for their use or misuse of it. In fallen human society God wills civil government for the promotion of justice and order. He approves an ordering of authoritative and creative relationships in the home by stipulating certain responsibilities of husbands, wives, and children. He wills a pattern of priorities for the church as well: Jesus Christ the head, prophets and apostles through whom redemptive revelation came, and so on. The inspired Scriptures, revealing God’s transcendent will in objective written form, are the rule of faith and conduct through which Christ exercises his divine authority in the lives of Christians.<\/p>\n<p>Revolt against particular authorities has in our time widened into a revolt against all transcendent and external authority. The widespread questioning of authority is condoned and promoted in many academic circles. Philosophers with a radically secular outlook have affirmed that God and the supernatural are mythical conceptions, that natural processes and events comprise the only ultimate reality. All existence is said to be temporal and changing, all beliefs and ideals are declared to be relative to the age and culture in which they appear. Biblical religion, therefore, like all other, is asserted to be merely a cultural phenomenon. The Bible’s claim to divine authority is dismissed by such thinkers; transcendent revelation, fixed truths, and unchanging commandments are set aside as pious fictions.<\/p>\n<p>In the name of man’s supposed “coming of age,” radical secularism champions human autonomy and creative individuality. Man is his own lord and the inventor of his own ideals and values, it is said. He lives in a supposedly purposeless universe that has itself presumably been engendered by a cosmic accident. Therefore, human beings are declared to be wholly free to impose upon nature and history whatever moral criteria they prefer. In such a view, to insist on divinely given truths and values, on transcendent principles, would be to repress self-fulfillment and retard creative personal development. Hence, the radically secular view goes beyond opposing particular external authorities whose claims are considered arbitrary or immoral; radical secularism is aggressively hostile to all external and objective authority, viewing it as intrinsically restrictive of the autonomous human spirit.<\/p>\n<p>Any reader of the Bible recognizes rejection of divine authority and of a definitive revelation of what is right and good as an age-old phenomenon. It is not at all peculiar to contemporary man to “come of age”; it was found already in Eden. Adam and Eve revolted against the will of God in pursuit of individual preference and self-interest. But their revolt was recognized to be sin, not rationalized as philosophical <span class=\"greek\" lang=\"el\">gnosis<\/span> at the frontiers of evolutionary advance.<\/p>\n<p>If one takes a strictly developmental view, which considers all reality contingent and changing, what basis remains for humanity’s decisively creative role in the universe? How could a purposeless cosmos cater to individual self-fulfillment? Only the biblical alternative of the Creator-Redeemer God, who fashioned human beings for moral obedience and a high spiritual destiny, truly preserves the permanent, universal dignity of the human species. The Bible does so, however, by a demanding call for personal spiritual decision. The Bible sets forth man’s superiority to the animals, his high dignity (“a little lower than God,” Ps 8:5, <span>nasb<\/span>) because of the divine rational and moral image that he bears by creation. In the context of universal human involvement in Adamic sin, the Bible utters a merciful divine call to redemptive renewal through the mediatorial person and work of Christ. Fallen humanity is invited to experience the Holy Spirit’s renewing work, to be conformed to the image of Jesus Christ, and to anticipate a final destiny in the eternal presence of the God of justice and justification.<\/p>\n<p>Contemporary rejection of biblical tenets does not rest on any logical demonstration that the case for biblical theism is false; it turns rather on a subjective preference for alternative views of “the good life.”<\/p>\n<p>The Bible is not the only significant reminder that human beings stand daily in responsible relationship to the sovereign God. The Creator reveals his authority in the cosmos, in history, and in inner conscience, a disclosure of the living God that penetrates into the mind of every human being (Rom 1:18-20; 2:12-15). Rebellious suppression of that “general divine revelation” does not succeed in wholly suspending a fearsome sense of final divine accountability (1:32). Yet it is the Bible as “special revelation” that most clearly confronts our spiritually rebellious race with the reality and authority of God. In the Scriptures, the character and will of God, the meaning of human existence, the nature of the spiritual realm, and the purposes of God for human beings in all ages are stated in propositionally intelligible form that all can understand. The Bible publishes in objective form the criteria by which God judges individuals and nations, and the means of moral recovery and restoration to personal fellowship with him.<\/p>\n<p>Regard for the Bible is therefore decisive for the course of Western culture and in the long run for human civilization generally. Intelligible divine revelation, the basis for belief in the sovereign authority of the Creator-Redeemer God over all human life, rests on the reliability of what Scripture says about God and his purposes. Modern naturalism impugns the authority of the Bible and assails the claim that the Bible is the Word of God written, that is, a transcendently given revelation of the mind and will of God in objective literary form. Scriptural authority is the storm center both in the controversy over revealed religion and in the modern conflict over civilizational values.<\/p>\n<p class=\"h2\" id=\"TheBiblesViewofItself\">The Bible’s View of Itself<\/p>\n<p>The intelligible nature of divine revelation—the presupposition that God’s will is made known in the form of valid truths—is the central presupposition of the authority of the Bible. Much recent neo-Protestant theology demeaned the traditional evangelical emphasis as doctrinaire and static. It insisted instead that the authority of Scripture is to be experienced internally as a witness to divine grace engendering faith and obedience, thus disowning its objective character as universally valid truth. Somewhat inconsistently, almost all neo-Protestant theologians have appealed to the record to support cognitively whatever fragments of the whole seem to coincide with their divergent views, even though they disavow the Bible as a specially revealed corpus of authoritative divine teaching. If God’s revelational disclosure to chosen prophets and apostles is to be considered meaningful and true, it must be given not merely in isolated concepts capable of diverse meanings but in sentences or propositions. A proposition—that is, a subject, predicate, and connecting verb (or “copula”)—constitutes the minimal logical unit of intelligible communication. The OT prophetic formula “Thus saith the Lord” characteristically introduced propositionally disclosed truth. Jesus Christ employed the distinctive formula “But I say unto you” to introduce logically formed sentences that he represented as the veritable word or doctrine of God.<\/p>\n<p>The Bible is authoritative because it is divinely authorized; in its own terms, “all Scripture is God-breathed” (2 Tm 3:16, <span>niv<\/span>). According to this passage, the whole OT (or any element of it) is divinely inspired. Extension of the same claim to the NT is not expressly stated, but it is not merely implied. The New Testament contains indications that its content was to be viewed, and was in fact viewed, as no less authoritative than the Old. The apostle Paul’s writings are catalogued with “other Scriptures” (2 Pt 3:15-16). Under the heading of “Scripture,” 1 Timothy 5:18 cites Luke 10:7 alongside Deuteronomy 25:4 (cf. 1 Cor 9:9). The book of Revelation, moreover, claims divine origin (1:1-3) and employs the term “prophecy” in the OT sense (22:9-10, 18). The apostles did not distinguish their spoken and written teaching but expressly declared their inspired proclamation to be the word of God (1 Cor 4:1; 2 Cor 5:20; 1 Thes 2:13).<\/p>\n<p>The Bible remains the most extensively printed, most widely translated, and most frequently read book in the world. Its words have been treasured in the hearts of multitudes like none other’s. All who have received its gifts of wisdom and promises of new life and power were at first strangers to its redemptive message, and many were hostile to its teaching and spiritual demands. In all generations its power to challenge persons of all races and lands has been demonstrated. Those who cherish the Book because it sustains future hope, brings meaning and power to the present, and correlates a misused past with the forgiving grace of God would not long experience such inner rewards if Scripture were not known to them as the authoritative, divinely revealed truth. To the Christian, Scripture is the Word of God given in the objective form of propositional truths through divinely inspired prophets and apostles, and the Holy Spirit is the giver of faith through that word.<\/p>\n<p>Preview<\/p>\n<p>Several other major articles on the Bible follow:<\/p>\n<p>• Bible, Canon of the<\/p>\n<p>• Bible, Inspiration of the<\/p>\n<p>• Bible, Manuscripts and Text of the (Old Testament)<\/p>\n<p>• Bible, Manuscripts and Text of the (New Testament)<\/p>\n<p>• Bible, Quotations of the Old Testament in the New Testament<\/p>\n<p>• Bible, Versions of the (Ancient)<\/p>\n<p>• Bible, Versions of the (English)<\/p>","content_en":"<h3>BIBLE*<\/h3>\n<p>Derived from the Greek <span class=\"greek\" lang=\"el\">biblia<\/span> (“books”), which, though plural, came to be used as a singular noun and to stand for the collection of books known as the Scriptures. The idea of a collection of holy writings developed early in Hebrew-Christian thought. Daniel in the sixth century <span>BC<\/span> spoke of a prophetic writing as “the books” (Dn 9:2). The writer of 1 Maccabees (second century <span>BC<\/span>) referred to the OT as “the holy books” (12:9). Jesus referred to the OT books as “the scriptures” (Mt 21:42), and Paul spoke of them as “the holy scriptures” (Rom 1:2).<\/p>\n<p>The Bible is divided into the Old Testament and the New Testament. Of course, there was no OT and NT before the coming of Christ, only one collection of sacred writings. But after the apostles and their associates produced another body of sacred literature, the church began to refer to the OT and the NT. Actually “testament” is the translation of a Greek word that might better be rendered “covenant.” It denotes an arrangement made by God for the spiritual guidance and benefit of human beings. The covenant is unalterable: humankind may accept it or reject it but cannot change it. “Covenant” is a common OT word; of several covenants described in the OT, the most prominent was the law given to Moses. While Israel was chafing and failing under the Mosaic covenant, God promised them a “new covenant” (Jer 31:31).<\/p>\n<p>The term “new covenant” appears several times in the NT. Jesus used it when he instituted the Lord’s Supper; by it he sought to call attention to the new basis of communion with God he intended to establish by his death (Lk 22:20; 1 Cor 11:25). The apostle Paul also spoke of that new covenant (2 Cor 3:6, 14), as did the writer to the Hebrews (Heb 8:8; 9:11-15). The detailed description of God’s new method of dealing with people (on the basis of the finished work of Christ on the cross) is the subject of the 27 books of the NT. God’s dealing with people in anticipation of the coming of Messiah (Hebrew equivalent of “Christ,” meaning “anointed one”) is certainly the major theme of the 39 books of the OT, though they deal with much more than that. Latin church writers used <em>testamentum<\/em> to translate “covenant,” and from them the use passed into English; so old and new covenants became OT and NT.<\/p>\n<p>At least the first half of the OT follows a logical and easily understood arrangement. In Genesis through Esther the history of Israel from Abraham to the restoration under Persian auspices appears largely in chronological order. Then follows a group of poetic books and the Major and Minor Prophets (“Major” meaning the books that are relatively long; “Minor” meaning the books that are relatively short).<\/p>\n<p>The NT also follows a generally logical arrangement. It begins with the four Gospels, which describe the birth, life, death, and resurrection of Christ and his training of disciples to carry on his work after his ascension. The book of Acts continues the narrative where the Gospels end and details the founding of the church and its spread through Mediterranean lands. In the latter part of the book the spotlight focuses on the apostle Paul and his church planting activities. Next come letters Paul addressed to churches he founded or to young ministers he tried to encourage. Following the Pauline Epistles come a group commonly called the General Epistles. The last book, Revelation, is an apocalyptic work.<\/p>\n<p>The OT was written almost entirely in Hebrew with a few isolated passages in Aramaic in the latter books. If one accepts the view that Moses wrote the first five books of the OT (the position the Scripture itself takes), the earliest books of the OT were written by about 1400 <span>BC<\/span> (provided one accepts the early date proposed for the exodus). If the last book written was Malachi (before 400 <span>BC<\/span>), composition took place during 1,000 years of time. All the writers (some 30 in number) were Jews: prophets, judges, kings, and other leaders in Israel.<\/p>\n<p>The NT was probably written entirely in Greek. If James was the first to write a NT book before the middle of the first century, and if John was the last (composing Revelation about <span>AD<\/span> 90), the NT was written during a 50-year period in the latter half of the first century. All the writers (probably nine) were Jews, with the exception of Luke (writer of Luke and Acts), and they came from a variety of walks of life: fishermen, doctor, tax collector, and religious leaders.<\/p>\n<p>In spite of great diversity of authorship in the OT and NT, and composition spanning over 1,500 years, there is remarkable unity in the total thrust. Christians believe that God must have been superintending the production of a divine-human book that would properly present his message to humankind.<\/p>\n<p>The OT and NT are component parts of one divine revelation. The OT describes man and woman in the first paradise on the old earth; the NT concludes with a vision of the new heaven and new earth. The OT sees humankind as fallen from a sinless condition and separated from God; the NT views believers as restored to favor through the sacrifice of Christ. The OT predicts a coming Redeemer who will rescue men and women from eternal condemnation; the NT reveals the Christ who brought salvation. In most of the OT the spotlight focuses on a sacrificial system in which the blood of animals provided a temporary handling of the sin problem; in the New, Christ appeared as the one who came to put an end to all sacrifice—to be himself the supreme sacrifice. In the OT, numerous predictions foretold a coming Messiah who would save his people; in the New, scores of passages detail how those prophecies were minutely fulfilled in the person of Jesus Christ: the “son of Abraham” and the “son of David” (Mt 1:1). As Augustine said more than 1,500 years ago, “The New is in the Old contained; the Old is in the New explained.”<\/p>\n<p class=\"h2\" id=\"TheAuthorityoftheBible\">The Authority of the Bible<\/p>\n<p>Judge of men and nations, the self-revealed God wields unlimited authority and power. All creaturely authority and power is derived from that of God. As the sovereign Creator of all, the God of the Bible wills and has the right to be obeyed. The power God bestows is a divine trust, a stewardship. God’s creatures are morally accountable for their use or misuse of it. In fallen human society God wills civil government for the promotion of justice and order. He approves an ordering of authoritative and creative relationships in the home by stipulating certain responsibilities of husbands, wives, and children. He wills a pattern of priorities for the church as well: Jesus Christ the head, prophets and apostles through whom redemptive revelation came, and so on. The inspired Scriptures, revealing God’s transcendent will in objective written form, are the rule of faith and conduct through which Christ exercises his divine authority in the lives of Christians.<\/p>\n<p>Revolt against particular authorities has in our time widened into a revolt against all transcendent and external authority. The widespread questioning of authority is condoned and promoted in many academic circles. Philosophers with a radically secular outlook have affirmed that God and the supernatural are mythical conceptions, that natural processes and events comprise the only ultimate reality. All existence is said to be temporal and changing, all beliefs and ideals are declared to be relative to the age and culture in which they appear. Biblical religion, therefore, like all other, is asserted to be merely a cultural phenomenon. The Bible’s claim to divine authority is dismissed by such thinkers; transcendent revelation, fixed truths, and unchanging commandments are set aside as pious fictions.<\/p>\n<p>In the name of man’s supposed “coming of age,” radical secularism champions human autonomy and creative individuality. Man is his own lord and the inventor of his own ideals and values, it is said. He lives in a supposedly purposeless universe that has itself presumably been engendered by a cosmic accident. Therefore, human beings are declared to be wholly free to impose upon nature and history whatever moral criteria they prefer. In such a view, to insist on divinely given truths and values, on transcendent principles, would be to repress self-fulfillment and retard creative personal development. Hence, the radically secular view goes beyond opposing particular external authorities whose claims are considered arbitrary or immoral; radical secularism is aggressively hostile to all external and objective authority, viewing it as intrinsically restrictive of the autonomous human spirit.<\/p>\n<p>Any reader of the Bible recognizes rejection of divine authority and of a definitive revelation of what is right and good as an age-old phenomenon. It is not at all peculiar to contemporary man to “come of age”; it was found already in Eden. Adam and Eve revolted against the will of God in pursuit of individual preference and self-interest. But their revolt was recognized to be sin, not rationalized as philosophical <span class=\"greek\" lang=\"el\">gnosis<\/span> at the frontiers of evolutionary advance.<\/p>\n<p>If one takes a strictly developmental view, which considers all reality contingent and changing, what basis remains for humanity’s decisively creative role in the universe? How could a purposeless cosmos cater to individual self-fulfillment? Only the biblical alternative of the Creator-Redeemer God, who fashioned human beings for moral obedience and a high spiritual destiny, truly preserves the permanent, universal dignity of the human species. The Bible does so, however, by a demanding call for personal spiritual decision. The Bible sets forth man’s superiority to the animals, his high dignity (“a little lower than God,” Ps 8:5, <span>nasb<\/span>) because of the divine rational and moral image that he bears by creation. In the context of universal human involvement in Adamic sin, the Bible utters a merciful divine call to redemptive renewal through the mediatorial person and work of Christ. Fallen humanity is invited to experience the Holy Spirit’s renewing work, to be conformed to the image of Jesus Christ, and to anticipate a final destiny in the eternal presence of the God of justice and justification.<\/p>\n<p>Contemporary rejection of biblical tenets does not rest on any logical demonstration that the case for biblical theism is false; it turns rather on a subjective preference for alternative views of “the good life.”<\/p>\n<p>The Bible is not the only significant reminder that human beings stand daily in responsible relationship to the sovereign God. The Creator reveals his authority in the cosmos, in history, and in inner conscience, a disclosure of the living God that penetrates into the mind of every human being (Rom 1:18-20; 2:12-15). Rebellious suppression of that “general divine revelation” does not succeed in wholly suspending a fearsome sense of final divine accountability (1:32). Yet it is the Bible as “special revelation” that most clearly confronts our spiritually rebellious race with the reality and authority of God. In the Scriptures, the character and will of God, the meaning of human existence, the nature of the spiritual realm, and the purposes of God for human beings in all ages are stated in propositionally intelligible form that all can understand. The Bible publishes in objective form the criteria by which God judges individuals and nations, and the means of moral recovery and restoration to personal fellowship with him.<\/p>\n<p>Regard for the Bible is therefore decisive for the course of Western culture and in the long run for human civilization generally. Intelligible divine revelation, the basis for belief in the sovereign authority of the Creator-Redeemer God over all human life, rests on the reliability of what Scripture says about God and his purposes. Modern naturalism impugns the authority of the Bible and assails the claim that the Bible is the Word of God written, that is, a transcendently given revelation of the mind and will of God in objective literary form. Scriptural authority is the storm center both in the controversy over revealed religion and in the modern conflict over civilizational values.<\/p>\n<p class=\"h2\" id=\"TheBiblesViewofItself\">The Bible’s View of Itself<\/p>\n<p>The intelligible nature of divine revelation—the presupposition that God’s will is made known in the form of valid truths—is the central presupposition of the authority of the Bible. Much recent neo-Protestant theology demeaned the traditional evangelical emphasis as doctrinaire and static. It insisted instead that the authority of Scripture is to be experienced internally as a witness to divine grace engendering faith and obedience, thus disowning its objective character as universally valid truth. Somewhat inconsistently, almost all neo-Protestant theologians have appealed to the record to support cognitively whatever fragments of the whole seem to coincide with their divergent views, even though they disavow the Bible as a specially revealed corpus of authoritative divine teaching. If God’s revelational disclosure to chosen prophets and apostles is to be considered meaningful and true, it must be given not merely in isolated concepts capable of diverse meanings but in sentences or propositions. A proposition—that is, a subject, predicate, and connecting verb (or “copula”)—constitutes the minimal logical unit of intelligible communication. The OT prophetic formula “Thus saith the Lord” characteristically introduced propositionally disclosed truth. Jesus Christ employed the distinctive formula “But I say unto you” to introduce logically formed sentences that he represented as the veritable word or doctrine of God.<\/p>\n<p>The Bible is authoritative because it is divinely authorized; in its own terms, “all Scripture is God-breathed” (2 Tm 3:16, <span>niv<\/span>). According to this passage, the whole OT (or any element of it) is divinely inspired. Extension of the same claim to the NT is not expressly stated, but it is not merely implied. The New Testament contains indications that its content was to be viewed, and was in fact viewed, as no less authoritative than the Old. The apostle Paul’s writings are catalogued with “other Scriptures” (2 Pt 3:15-16). Under the heading of “Scripture,” 1 Timothy 5:18 cites Luke 10:7 alongside Deuteronomy 25:4 (cf. 1 Cor 9:9). The book of Revelation, moreover, claims divine origin (1:1-3) and employs the term “prophecy” in the OT sense (22:9-10, 18). The apostles did not distinguish their spoken and written teaching but expressly declared their inspired proclamation to be the word of God (1 Cor 4:1; 2 Cor 5:20; 1 Thes 2:13).<\/p>\n<p>The Bible remains the most extensively printed, most widely translated, and most frequently read book in the world. Its words have been treasured in the hearts of multitudes like none other’s. All who have received its gifts of wisdom and promises of new life and power were at first strangers to its redemptive message, and many were hostile to its teaching and spiritual demands. In all generations its power to challenge persons of all races and lands has been demonstrated. Those who cherish the Book because it sustains future hope, brings meaning and power to the present, and correlates a misused past with the forgiving grace of God would not long experience such inner rewards if Scripture were not known to them as the authoritative, divinely revealed truth. To the Christian, Scripture is the Word of God given in the objective form of propositional truths through divinely inspired prophets and apostles, and the Holy Spirit is the giver of faith through that word.<\/p>\n<p>Preview<\/p>\n<p>Several other major articles on the Bible follow:<\/p>\n<p>• Bible, Canon of the<\/p>\n<p>• Bible, Inspiration of the<\/p>\n<p>• Bible, Manuscripts and Text of the (Old Testament)<\/p>\n<p>• Bible, Manuscripts and Text of the (New Testament)<\/p>\n<p>• Bible, Quotations of the Old Testament in the New Testament<\/p>\n<p>• Bible, Versions of the (Ancient)<\/p>\n<p>• Bible, Versions of the (English)<\/p>","summary_ro":"BIBLE* Derived from the Greek biblia (“books”), which, though plural, came to be used as a singular noun and to stand for the collection of books known as the Scriptures. The idea of a collection of holy writings developed early in Hebrew-Christian thought. Daniel in the sixth century BC spoke of a prophetic writing as “the books” (Dn 9:2). The writer of 1 Maccabees (second century BC) referred to the OT as “the holy books” (12:9). Jesus referred to the OT books as “the scriptures” (Mt 21:42)...","summary_en":"BIBLE* Derived from the Greek biblia (“books”), which, though plural, came to be used as a singular noun and to stand for the collection of books known as the Scriptures. The idea of a collection of holy writings developed early in Hebrew-Christian thought. Daniel in the sixth century BC spoke of a prophetic writing as “the books” (Dn 9:2). The writer of 1 Maccabees (second century BC) referred to the OT as “the holy books” (12:9). Jesus referred to the OT books as “the scriptures” (Mt 21:42)...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4661,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Bible*, Canon","title_en":"of the Bible*, Canon","content_ro":"<h3>BIBLE*, C<span>anon of the<\/span><\/h3>\n<p>Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century <span>AD<\/span>, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato, Aristotle, and Homer form a canon of Greek literature, so the NT books became the canon of Christian literature. The criteria for selecting the books in the Jewish canon (the OT) are not known but clearly had to do with their worth in the ongoing life and religion of the worshiping nation. The criteria of the selection of NT books revolved around their “apostolicity,” according to early church writers. Like those of the OT, these books were collected and preserved by local churches in the continuing process of their worship and need for authoritative guidance for Christian living. The formation of the canon was a process, rather than an event, that took several hundred years to reach finality in all parts of the Roman Empire. Local canons were the basis for comparison, and out of them eventually emerged the general canon that exists in Christendom today, although some of the Eastern churches have a NT that is slightly smaller than that accepted in the West. Judaism, as well as Christianity as a whole, believes that the Spirit of God was operative in some providential way in the production and preservation of his Word.<\/p>\n<p class=\"h2\" id=\"CanonoftheOldTestament\">Canon of the Old Testament<\/p>\n<p>The Old Testament is a name that does not appear in Jewish literature. Jews prefer to call their collection of Scriptures the TANAK—an acronym formed from the first letters of <em>Torah<\/em> (Law), <em>Nevi<\/em><em>’<\/em><em>im<\/em> (Prophets), and <em>Kethubim<\/em> (Writings). In Luke 24:44 (<span>niv<\/span>), these are called the “Law of Moses, the Prophets and the Psalms” (the first book of the Writings in the Hebrew Bible). Christians called their collection of writings the New Testament, or covenant, the latter term being a designation earlier used of the agreement God made with Abraham and the patriarchs, which was repeated by Christ to his apostles (Mt 26:28). Christians in the first century considered their new covenant from Christ (1 Cor 11:25) to be a continuation of the one made earlier with the patriarchs (Eph 2:12), spoken of by the prophets (Jer 31:31-34), and which was therefore called a former covenant (Heb 8:7-13; 9:1, 15-22) or in later centuries the OT. The terms “Old” and “New” do not appear in the apostolic fathers of the first and second century or in the apologists of the early- to mid-second century, but they do appear in the latter half of the second century in Justin Martyr (<em>Dialogues<\/em> 11:2), Irenaeus (<em>Against Heresies<\/em> 4.9.1), and Clement of Alexandria (<em>Stromata<\/em> 1:5). In these authors the expression referred more to the covenant itself than to the books containing it, though the transfer was eventually made. The term “canon” was not used in the OT or NT to refer to the Jewish Scriptures. The idea of limitation inherent in the word was not appropriate to the nature of religious authority in Jewish religion during the thousand years when the OT books were being written. Only the Torah was conceived as incapable of being added to or taken from (Dt 4:2). Jewish religion existed for a millennium, from Moses to Malachi, without a closed canon, i.e., an exclusive list of authoritative books. Never in their history did the people of the OT have the entire 39 books of the OT. When their canon was closed is not known. Although some questions were being asked about religious authority by rabbis at Jamnia 20 years after the fall of Jerusalem in <span>AD<\/span> 70, we have our first list of 39 books produced by Melito of Sardis around <span>AD<\/span> 170. That list included no books written after the time of Malachi, unless one is disposed to date Daniel to the second century. The Prophets and the Writings were always considered secondary to the Law. Their composition and collection was a process rather than an event in the life of the people of Israel and functioned largely as a record of the nation’s response to the Law, which was so sacred that it was kept (according to rabbinical tradition: Babylonian Talmud, <em>Baba Bathra<\/em> 14a; cf. also <em>Cairo Damascus Document<\/em> 5.2) in the ark of the covenant that stood in the Holy of Holies in the tabernacle. In Deuteronomy 31:26, however, the Levites were commanded by Moses merely to put the Book of the Law beside the ark. Nevertheless, its very presence in the Holy of Holies establishes its uniqueness in relation to other OT books.<\/p>\n\n<p>The 39 books of the modern OT were originally divided into only 24, according to the uniform testimony of early Hebrew tradition. The Talmud, rabbinic literature, and probably 4 Esdras testify to this arrangement that included five books of the Law, eight Prophets, and eleven Writings (Greek—Hagiographa). Modern Hebrew Bibles reflect this tripartite arrangement that was used in the first three printed editions (Soncino, 1488; Naples, 1491–1493; Brescia, 1492–1494). The Law contained the Pentateuch in our familiar order, Genesis to Deuteronomy. The eight Prophets were Joshua, Judges, Samuel (1 and 2), Kings (1 and 2), Isaiah, Jeremiah, Ezekiel, and the Minor Prophets (all 12), which were considered as one book and arranged in the same order as our English Bibles. The eleven books of Writings contained three of poetry (Ps, Prv, Jb), the Five Scrolls (Sg, Ru, Lam, Eccl, Est), which were read at the important feasts and arranged in the chronological order of their observance, and three of narrative or historical (Dn, Ezr-Neh, 1 and 2 Chr).<\/p>\n<p>Apart from authentic Jewish tradition, efforts were made to divide the books into 21, combining Ruth with Judges, and Lamentations with Jeremiah. Josephus was the first to do so, in the first century <span>AD<\/span>, but he was influenced by the Greek OT, the Septuagint. Origen observed in the early third century that this arrangement also corresponded to the number of letters in the Hebrew alphabet, as did Athanasius in the fourth, and others, including Jerome. It was dubiously concluded that the number of books in the Hebrew Bible had been divinely ordained to agree with the number of letters of the Hebrew alphabet! Church fathers added their support to this coincidence, which became providence to them. All such efforts, however, are of Greek origin and have no support in Hebrew tradition.<\/p>\n<p>The oldest extant manuscripts of the complete OT in Hebrew are the Masoretic Texts, which are no earlier than the eighth century <span>AD<\/span>. Only manuscripts of individual books have been found in the Dead Sea Scrolls. The Masoretic scribes apparently laid down no rules about arrangement of books because there is no uniform order of the Latter Prophets or the Writings in early Hebrew manuscripts. Nor is the situation any different in ancient Greek translations of the Hebrew. Great diversity exists in the order of books in all three of our oldest manuscripts—Codex Alexandrinus, Vaticanus, and Sinaiticus. All the early Christian authors who profess to give the order and contents of the Hebrew Bible but who do not reflect the Hebrew tripartite division are clearly dependent on the Alexandrian order reflected in these Greek editions, rather than on the Hebrew Bible. Modern Protestant Bibles follow the order of the Latin Vulgate and the content of the Hebrew. Both the Vulgate and the Septuagint (Greek translation) contained the Apocrypha, which was never accepted by the Jews. The Roman Catholic Church includes the Apocrypha in its English translations because of the influence of the Vulgate on Catholic tradition. It is considered deuterocanonical.<\/p>\n<p>Even though no uniformity of order was maintained, the Alexandrian order, reflected in the Greek manuscripts, generally arranged books according to their subject matter—narrative, history, poetry, and prophecy, with the apocryphal books appropriately interspersed into these categories. The Hebrew division was totally ignored.<\/p>\n<p>Early Hebrew Bibles divided the text into small paragraphs and larger sections somewhat akin to our paragraphs. These were indicated by spaces left between them—three letters between the small sections and nine letters between the larger ones. The number of sections is not the same in all manuscripts. Jesus probably referred to such sections in his comment concerning the “passage about the bush” (Mk 12:26). Later, liturgical needs led to further divisions of the text for the complete reading of the Law in Babylonian synagogues in one year (54 sections) and in Palestinian synagogues in three years (154 sections). These are reflected in the lectionary cycles marked in some early Hebrew Bibles.<\/p>\n<p>The division of the text into modern chapters, done in the 13th century (c. 1228) for the Latin Vulgate by Stephen Langton, was applied to the Hebrew Bible in 1518 (Bomberg Edition), but the numbers were not given to the chapters until 1571 in the text of Montanus, a Hebrew Bible with Latin interlinear translation. The verses were introduced in Bomberg’s Great Bible of 1547–48 in which every fifth verse was designated by a Hebrew numeral 1, 5, 10, and so on. Verses were inserted into the Latin Vulgate in 1555 in the small octavo edition of Stephanus.<\/p>\n<p class=\"h2\" id=\"CanonoftheNewTestament\">Canon of the New Testament<\/p>\n<p>The NT was written within the period of half a century, several hundred years after the completion of the OT. Both halves of that statement would be questioned by modern critics, who would extend the time span for completion of both Testaments. The writer of this survey is confident of its truthfulness to historic fact, however, and the approach taken to canonization of both OT and NT is based solidly upon that twofold premise.<\/p>\n<p>In a sense, we possess far higher certification of the OT canon than of the NT canon. We refer to the fact of our Lord’s own imprimatur by way of his use of the Hebrew Scriptures as the authoritative Word of God. Yet there is a sense in which Jesus Christ did establish the NT content or canon as well, by way of anticipation. It was he who promised, “The Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” and “he will guide you into all truth” (Jn 14:26; 16:13, <span>niv<\/span>).<\/p>\n\n<p>From this we can derive, in turn, the basic principle of canonicity for the NT. It is identical to that of the OT, since it narrows down to a matter of divine inspiration. Whether we think of the prophets of OT times or the apostles and their God-given associates of the New, the recognition at the very time of their writing that they were authentic spokesmen for God is what determines the intrinsic canonicity of their writing. It is altogether God’s Word only if it is God-breathed. We can be assured that the books under question were received by the church of the apostolic age precisely when they had been certified by an apostle as being thus inspired. The apparent variation, relative to geographic area, in acknowledgment of some of the NT epistles may well reflect the simple fact that this attestation was by its very nature localized at first. Conversely, that all 27 books of the now universally received NT were ultimately agreed upon is evidence that proper attestation was indeed confirmed after rigorous investigation.<\/p>\n<p>Tertullian, an outstanding Christian writer in the first two decades of the third century, was one of the first to call the Christian Scriptures the “New Testament.” That title had appeared earlier (c. 190) in a composition against Montanism, the author of which is unknown. This is significant. Its use placed the NT Scripture on a level of inspiration and authority with the OT.<\/p>\n<p>From available information, the gradual process that led to full and formal public recognition of a fixed canon of the 27 books comprising the NT takes us down into the fourth century of our era. This does not necessarily mean that these Scriptures were lacking recognition in their entirety before that time, but that a need for officially defining the canon was not pressing until then.<\/p>\n<p>Though a much shorter period of time was involved in the writing of the NT than the OT, the geographic range of its origin is far wider. This circumstance alone is sufficient to account for a lack of spontaneous or simultaneous recognition of the precise extent of the NT canon. Because of the geographic isolation of the various recipients of portions of the NT, there was bound to be some lag and uncertainty from one region to another in the acknowledgment of some of the books.<\/p>\n<p>In order to appreciate just what did transpire in the process of canonization of the NT books, we must review the facts available to us. This will enable us to analyze <em>how<\/em> and <em>why<\/em> our early Christian forebears settled upon the 27 books in our NT.<\/p>\n<p>The historic process was a gradual and continuous one, but it will help us understand it if we subdivide the nearly three and a half centuries involved into shorter periods of time. Some speak of three major stages toward canonization. This implies, without justification, that there are readily discernible steps along the way. Others simply present a long list of the names of persons and documents involved. Such a list makes it difficult to sense any motion at all. A somewhat arbitrary breakdown into five periods will be made here, with the reminder that the spreading of the knowledge of sacred literature and the deepening consensus as to its authenticity as inspired Scripture continued uninterruptedly. The periods are:<\/p>\n<p>1. First Century<\/p>\n<li>2. First Half of Second Century<\/li>\n<li>3. Second Half of Second Century<\/li>\n<li>4. Third Century<\/li>\n<li>5. Fourth Century<\/li>\n<p>Again, without meaning to imply that these are clear-cut stages, it will be helpful to notice the major trends observable in each of the periods just identified. In the first period, of course, the various books were written, but they also began to be copied and disseminated among the churches. In the second, as they became more widely known and cherished for their contents, they began to be cited as authoritative. By the end of the third period, they held a recognized place alongside the OT as “Scripture,” and they began to be both translated into regional languages and made the subject of commentaries. During the third century <span>AD<\/span>, our fourth period, the collecting of books into a whole “New Testament” was underway, together with a sifting process that was separating them from other Christian literature. The final, or fifth, period finds the church fathers of the fourth century stating that conclusions regarding the canon have been reached that indicate acceptance by the whole church. Thus, in the most strict and formal sense of the word, the canon had become fixed. It remains to list in greater detail the forces and individuals that produced the written sources witnessing to this remarkable process through which, by God’s providence, we have inherited our NT.<\/p>\n<h5>Period One: First Century<\/h5>\n<p>The principle determining recognition of the authority of the canonical NT writings was established within the content of those writings themselves. There are repeated exhortations for public reading of the apostolic communications. At the close of his First Letter to the Thessalonians, possibly the first book of the NT to be written, Paul says, “I command you in the name of the Lord to read this letter to all the brothers and sisters” (1 Thes 5:27, <span>nlt<\/span>). Earlier in the same letter Paul commends their ready acceptance of his spoken word as “the word of God” (2:13), and in 1 Corinthians 14:37 he speaks similarly of his “writings,” insisting that his message be recognized as a commandment from the Lord himself. (See also Col 4:16; Rv 1:3.) In 2 Peter 3:15-16 Paul’s letters are included with “the other Scriptures.” Since Peter’s is a general letter, widespread knowledge of Paul’s letters is thereby implied. Highly indicative also is Paul’s usage in 1 Timothy 5:18. He follows up the formula “the Scriptures say” by a combined quotation about not muzzling an ox (Dt 25:4) and “the worker deserves his wages” (cf. Lk 10:7). Thus, an equivalence is implied between OT Scripture and a NT Gospel.<\/p>\n<p>In <span>AD<\/span> 95, Clement of Rome wrote to the Christians in Corinth using a free rendering of material from Matthew and Luke. He seems to be strongly influenced by Hebrews and is obviously familiar with Romans and Corinthians. There are also reflections of Ephesians, 1 Timothy, Titus, and 1 Peter.<\/p>\n<h5>Period Two: First Half of Second Century<\/h5>\n<p>One of the earliest NT manuscripts yet discovered, a fragment of John from Egypt known as the John Rylands papyrus, demonstrates how the writings of the apostle John were revered and copied by about <span>AD<\/span> 125, within 30 to 35 years of his death. There is evidence that within 30 years of the apostle’s death all the Gospels and Pauline letters were known and used in all those centers from which any evidence has come down to us. It is true that some of the smaller letters were being questioned as to their authority in some quarters for perhaps another 50 years, but this was due only to uncertainty about their authorship in those particular locales. This demonstrates that acceptance was not being imposed by the actions of councils but was rather happening spontaneously through a normal response on the part of those who had learned the facts about authorship. In those places where the churches were uncertain about the authorship or apostolic approval of certain books, acceptance was slower.<\/p>\n<p>The first three outstanding church fathers, Clement, Polycarp, and Ignatius, used the bulk of the material of the NT in a revealingly casual manner—authenticated Scriptures were being accepted as authoritative without argument. In the writings of these men only Mark (which closely parallels the material of Matthew), 2 Peter, 2 and 3 John, and Jude are not clearly attested.<\/p>\n<p>The Epistles of Ignatius (c. <span>AD<\/span> 115) have correspondences in several places with the Gospels and seem to incorporate language from a number of the Pauline letters. The Didache (or Teaching of the Twelve), perhaps even earlier, makes references to a written Gospel. Most important is the fact that Clement, Barnabas, and Ignatius all draw a clear distinction between their own and the inspired, authoritative apostolic writings.<\/p>\n<p>It is in the Epistle of Barnabas (c. <span>AD<\/span> 130) that we first find the formula “it is written” (4:14) used in reference to a NT book (Mt 22:14). But even before this, Polycarp, who had personal acquaintance with eyewitnesses of our Lord’s ministry, used a combined OT and NT quotation. Citing Paul’s admonition in Ephesians 4:26, where the apostle quotes Psalm 4:4 and makes an addition, Polycarp in his Epistle to the Philippians introduces the reference by “as it is said in these Scriptures” (12:4). Then Papias, bishop of Hierapolis (c. 130–140), in a work preserved for us by Eusebius, mentions by name the Gospels of Matthew and Mark, and his use of them as the basis of exposition indicates his acceptance of them as canonical. Also around <span>AD<\/span> 140, the recently discovered Gospel of Truth (a Gnostic-oriented work probably authored by Valentinius) makes an important contribution. Its use of canonical NT sources, treating them as authoritative, is comprehensive enough to warrant the conclusion that in Rome at this period there was a NT compilation in existence corresponding very closely to our own. Citations are made from the Gospels, Acts, letters of Paul, Hebrews, and the book of Revelation.<\/p>\n<p>The heretic Marcion, by defining a limited canon of his own (c. 140), in effect hastened the day when the orthodox believers needed to declare themselves on this issue. Rejecting the entire OT, Marcion settled for Luke’s Gospel (eliminating chapters 1 and 2 as too Jewish) and Paul’s letters (except for the pastoral ones). Interestingly, especially in the light of Colossians 4:16, he substitutes the name “Laodiceans” for Ephesians.<\/p>\n<p>Near the end of this period, Justin Martyr, in describing the worship services of the early church, puts the apostolic writings on a par with those of the OT prophets. He states that the voice which spoke through the apostles of Christ in the NT was the same as that which spoke through the prophets—the voice of God—and the same voice that Abraham heard, responding in faith and obedience. Justin was also free in his use of “it is written” with quotations from NT Scriptures.<\/p>\n<h5>Period Three: Second Half of Second Century<\/h5>\n<p>Irenaeus had been privileged to begin his Christian training under Polycarp, a disciple of apostles. Then, as a presbyter in Lyons, he had association with Bishop Pothinus, whose own background also included contact with firstgeneration Christians. Irenaeus quotes from almost all the NT on the basis of its authority and asserts that the apostles were endowed with power from on high. They were, he says, “fully informed concerning all things, and had a perfect knowledge . . . having indeed all in equal measure and each one singly the Gospel of God” (<em>Against Heresies<\/em> 3.3). Irenaeus gives reasons why there should be four Gospels. “The word,” he says, “gave us the Gospel in a fourfold shape, but held together by one Spirit.” In addition to the Gospels, he makes reference also to Acts, all the letters of Paul except Philemon, 1 Peter, 1 John, and the book of Revelation.<\/p>\n<p>Tatian, pupil of Justin Martyr, made a harmony of the four Gospels, the <em>Diatessaron,<\/em> attesting to the equal status they had in the church by <span>AD<\/span> 170. Other “gospels” had come into existence by then, but he recognized only the four. Also dating from about 170 was the <em>Muratorian Canon.<\/em> An eighth-century copy of this document was discovered and published in 1740 by librarian L. A. Muratori. The manuscript is mutilated at both ends, but the remaining text makes it evident that Matthew and Mark were included in the now missing part. The fragment begins with Luke and John, cites Acts, 13 Pauline letters, 1 and 2 John, Jude, and Revelation. There follows a statement, “We accept only the Apocalypse of John and Peter, although some of us do not want it [Apocalypse of Peter is 2 Peter?] to be read in the Church.” The list goes on to reject by name various heretical leaders and their writings.<\/p>\n<p>Translated versions existed by this period. In the form of Syriac and Old Latin translations we secure, by <span>AD<\/span> 170, adequate witness from the extreme eastern and western branches of the church, as we might well expect from the other evidence in hand. The NT canon is represented with no additions and the omission of only one book, 2 Peter.<\/p>\n<h5>Period Four: Third Century<\/h5>\n<p>The outstanding Christian name of the third century is that of Origen (<span>AD<\/span> 185– 254). A prodigious scholar and interpreter, he made critical studies of the NT text (alongside his work on the <em>Hexapla<\/em>) and wrote commentaries and homilies on most of the books of the NT, emphasizing their inspiration by God.<\/p>\n<p>Dionysius of Alexandria, pupil of Origen, indicates that while the Western church accepted the book of Revelation from the first, its position in the East was variable. In the case of the Letter to the Hebrews, the situation was reversed. It proved to be more insecure in the West than in the East. When it comes to other contested books (note, incidently, that all in that category have the hindmost position in our present Bibles—Hebrews to Revelation), among the so-called “Catholic Epistles” Dionysius supports James and 2 and 3 John but not 2 Peter or Jude. In other words, even at the end of the third century there was the same lack of finality about certain books as at its beginning.<\/p>\n<h5>Period Five: Fourth Century<\/h5>\n<p>Early in this period, the picture begins to clarify. Eusebius (<span>AD<\/span> 270–340, bishop of Caesarea before 315), the great church historian, sets forth his estimate of the canon in his <em>Ecclesiastical History<\/em> (3.3–25). Herein he makes a straightforward statement on the status of the canon in the early part of the fourth century: (1) Universally agreed upon as canonical were the four Gospels, Acts, letters of Paul (including Hebrews, with question about his authorship), 1 Peter, 1 John, and Revelation. (2) Admitted by a majority, including Eusebius himself, but disputed by some were James, 2 Peter (the most strongly contested), 2 and 3 John, and Jude. (3) The Acts of Paul, the Didache, and Shepherd of Hermas were classified “spurious,” and still other writings were listed as “heretical and absurd.”<\/p>\n<p>It is in the latter half of the fourth century, however, that the NT canon finds full and final declaration. In his <em>Festal Letter<\/em> for Easter, 367, Bishop Athanasius of Alexandria included information designed to eliminate once and for all the use of certain apocryphal books. This letter, with its admonition, “Let no one add to these; let nothing be taken away,” gives us the earliest extant document that specifies our 27 books without qualification. At the close of the century, the Council of Carthage (<span>AD<\/span> 397) decreed that “aside from the canonical Scriptures nothing is to be read in church under the Name of Divine Scriptures.” This, too, lists the 27 books of the NT.<\/p>\n<p>The sudden advance of Christianity under Emperor Constantine (Edict of Milan, 313) had a great deal to do with the reception of all the NT books in the East. When he assigned Eusebius the task of preparing “fifty copies of the Divine Scriptures,” the historian, fully aware of which were the sacred books for which many believers had been willing to lay down their very lives, in effect established the standard that gave recognition to all of the once-doubtful books. In the West, of course, Jerome and Augustine were the leaders who exercised a determinitive influence. Publication of the 27 books in the Vulgate version virtually settled the matter.<\/p>\n<h5>Principles and Factors Determining the Canon<\/h5>\n<p>By its very nature, Holy Scripture, whether OT or NT, is a production given of God, not the work of human creation. The key to canonicity is divine inspiration. Therefore, the method of determination is not one of selection from a number of possible candidates (there are no other candidates, in actuality) but one of reception of authentic material and its consequent recognition by an ever-widening circle as the facts of its origin become known.<\/p>\n<p>In a sense, the movement of Montanus, which was declared heretical by the church of his day (mid-second century), was an impetus toward the recognition of a closed canon of the written Word of God. He taught that the prophetic gift was permanently granted to the church and that he himself was a prophet. The pressure to deal with Montanism, therefore, intensified the search for a basic authority, and apostolic authorship or approval became recognized as the only sure standard for identifying God’s revelation. Even within the Scripture record, first-century prophets were subordinate and subject to apostolic authority (see, for example, 1 Cor 14:29-30; Eph 4:11).<\/p>\n<p>When all things were being reexamined in the Protestant Reformation, some of the Reformers sought means of reassuring themselves and their followers about the canon of Scripture. This was in some ways an unfortunate aspect of Reformation thinking, because once God in his providence had determined for his people the fixed content of Scripture, that became a fact of history and was not a repeatable process. Nevertheless, Luther established a theological test for the books of the Bible (and questioned some of them)—“Do they teach Christ?” Equally subjective, it would seem, was Calvin’s insistence that the Spirit of God bears witness to each individual Christian in any age of church history as to what is his Word and what is not.<\/p>\n<p>Actually, even for the initial acceptance of the written Word, it is neither safe nor sound (as far as Scripture or history teaches us) to say that recognition and reception was an intuitive matter. It was rather a matter of simple obedience to the known commands of Christ and his apostles. As we saw at the outset, our Lord promised (Jn 14:26; 16:13) to communicate all things necessary through his agents. The apostles were conscious of this responsibility and agency as they wrote. Paul’s explanation in 1 Corinthians 2:13 is apropos: “In telling you about these gifts we have even used the very words given to us by the Holy Spirit, not words that we as men might choose. So we use the Holy Spirit’s words to explain the Holy Spirit’s facts” (<span>tlb<\/span>).<\/p>\n<p>Hence, the early church, with closer ties and greater information than is available to us today, examined the testimony of the ancients. They were able to discern which were the authentic and authoritative books by their apostolic origin. Mark’s association with Peter, and Luke’s with Paul, gave them such apostolic approval, and epistles like Hebrews and Jude were also tied in with the apostolic message and ministry. Incontrovertible consistency of doctrine in all the books, including the sometime contested ones, was perhaps a subordinate test. But historically the procedure was essentially one of acceptance and approval of those books that were vouched for by knowledgeable church leaders. Full acceptance by the original recipients followed by a continued acknowledgment and use is an essential factor in the development of the canon.<\/p>\n<p>The church’s concept of canon, derived first of all from the reverence given the OT Scriptures, rested in the conviction that the apostles were uniquely authorized to speak in the name of the one who possessed all authority—the Lord Jesus Christ. The development from there is logical and straightforward. Those who heard Jesus in person were immediately subject to his authority. He personally authenticated his words to the believers. These same believers knew that Jesus authorized his apostles to speak in his name, both during and (more significantly) after his earthly ministry. Apostolic speaking on behalf of Christ was recognized in the church, whether in personal utterance or in written form. Both the spoken word of an apostle and the letter of an apostle constituted the word of Christ.<\/p>\n<p>The generation that followed that of the apostles themselves received the witness of those who knew that the apostles had the right to speak and write in the name of Christ. Consequently, the second and third generation of Christians looked back to apostolic words (writings) as the very words of Christ. This is what is really meant by canonization—recognition of the divinely authenticated Word. Hence, the believers (the church) did not establish the canon but simply bore witness to its extent by recognizing the authority of the word of Christ.<\/p>","content_en":"<h3>BIBLE*, C<span>anon of the<\/span><\/h3>\n<p>Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century <span>AD<\/span>, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato, Aristotle, and Homer form a canon of Greek literature, so the NT books became the canon of Christian literature. The criteria for selecting the books in the Jewish canon (the OT) are not known but clearly had to do with their worth in the ongoing life and religion of the worshiping nation. The criteria of the selection of NT books revolved around their “apostolicity,” according to early church writers. Like those of the OT, these books were collected and preserved by local churches in the continuing process of their worship and need for authoritative guidance for Christian living. The formation of the canon was a process, rather than an event, that took several hundred years to reach finality in all parts of the Roman Empire. Local canons were the basis for comparison, and out of them eventually emerged the general canon that exists in Christendom today, although some of the Eastern churches have a NT that is slightly smaller than that accepted in the West. Judaism, as well as Christianity as a whole, believes that the Spirit of God was operative in some providential way in the production and preservation of his Word.<\/p>\n<p class=\"h2\" id=\"CanonoftheOldTestament\">Canon of the Old Testament<\/p>\n<p>The Old Testament is a name that does not appear in Jewish literature. Jews prefer to call their collection of Scriptures the TANAK—an acronym formed from the first letters of <em>Torah<\/em> (Law), <em>Nevi<\/em><em>’<\/em><em>im<\/em> (Prophets), and <em>Kethubim<\/em> (Writings). In Luke 24:44 (<span>niv<\/span>), these are called the “Law of Moses, the Prophets and the Psalms” (the first book of the Writings in the Hebrew Bible). Christians called their collection of writings the New Testament, or covenant, the latter term being a designation earlier used of the agreement God made with Abraham and the patriarchs, which was repeated by Christ to his apostles (Mt 26:28). Christians in the first century considered their new covenant from Christ (1 Cor 11:25) to be a continuation of the one made earlier with the patriarchs (Eph 2:12), spoken of by the prophets (Jer 31:31-34), and which was therefore called a former covenant (Heb 8:7-13; 9:1, 15-22) or in later centuries the OT. The terms “Old” and “New” do not appear in the apostolic fathers of the first and second century or in the apologists of the early- to mid-second century, but they do appear in the latter half of the second century in Justin Martyr (<em>Dialogues<\/em> 11:2), Irenaeus (<em>Against Heresies<\/em> 4.9.1), and Clement of Alexandria (<em>Stromata<\/em> 1:5). In these authors the expression referred more to the covenant itself than to the books containing it, though the transfer was eventually made. The term “canon” was not used in the OT or NT to refer to the Jewish Scriptures. The idea of limitation inherent in the word was not appropriate to the nature of religious authority in Jewish religion during the thousand years when the OT books were being written. Only the Torah was conceived as incapable of being added to or taken from (Dt 4:2). Jewish religion existed for a millennium, from Moses to Malachi, without a closed canon, i.e., an exclusive list of authoritative books. Never in their history did the people of the OT have the entire 39 books of the OT. When their canon was closed is not known. Although some questions were being asked about religious authority by rabbis at Jamnia 20 years after the fall of Jerusalem in <span>AD<\/span> 70, we have our first list of 39 books produced by Melito of Sardis around <span>AD<\/span> 170. That list included no books written after the time of Malachi, unless one is disposed to date Daniel to the second century. The Prophets and the Writings were always considered secondary to the Law. Their composition and collection was a process rather than an event in the life of the people of Israel and functioned largely as a record of the nation’s response to the Law, which was so sacred that it was kept (according to rabbinical tradition: Babylonian Talmud, <em>Baba Bathra<\/em> 14a; cf. also <em>Cairo Damascus Document<\/em> 5.2) in the ark of the covenant that stood in the Holy of Holies in the tabernacle. In Deuteronomy 31:26, however, the Levites were commanded by Moses merely to put the Book of the Law beside the ark. Nevertheless, its very presence in the Holy of Holies establishes its uniqueness in relation to other OT books.<\/p>\n\n<p>The 39 books of the modern OT were originally divided into only 24, according to the uniform testimony of early Hebrew tradition. The Talmud, rabbinic literature, and probably 4 Esdras testify to this arrangement that included five books of the Law, eight Prophets, and eleven Writings (Greek—Hagiographa). Modern Hebrew Bibles reflect this tripartite arrangement that was used in the first three printed editions (Soncino, 1488; Naples, 1491–1493; Brescia, 1492–1494). The Law contained the Pentateuch in our familiar order, Genesis to Deuteronomy. The eight Prophets were Joshua, Judges, Samuel (1 and 2), Kings (1 and 2), Isaiah, Jeremiah, Ezekiel, and the Minor Prophets (all 12), which were considered as one book and arranged in the same order as our English Bibles. The eleven books of Writings contained three of poetry (Ps, Prv, Jb), the Five Scrolls (Sg, Ru, Lam, Eccl, Est), which were read at the important feasts and arranged in the chronological order of their observance, and three of narrative or historical (Dn, Ezr-Neh, 1 and 2 Chr).<\/p>\n<p>Apart from authentic Jewish tradition, efforts were made to divide the books into 21, combining Ruth with Judges, and Lamentations with Jeremiah. Josephus was the first to do so, in the first century <span>AD<\/span>, but he was influenced by the Greek OT, the Septuagint. Origen observed in the early third century that this arrangement also corresponded to the number of letters in the Hebrew alphabet, as did Athanasius in the fourth, and others, including Jerome. It was dubiously concluded that the number of books in the Hebrew Bible had been divinely ordained to agree with the number of letters of the Hebrew alphabet! Church fathers added their support to this coincidence, which became providence to them. All such efforts, however, are of Greek origin and have no support in Hebrew tradition.<\/p>\n<p>The oldest extant manuscripts of the complete OT in Hebrew are the Masoretic Texts, which are no earlier than the eighth century <span>AD<\/span>. Only manuscripts of individual books have been found in the Dead Sea Scrolls. The Masoretic scribes apparently laid down no rules about arrangement of books because there is no uniform order of the Latter Prophets or the Writings in early Hebrew manuscripts. Nor is the situation any different in ancient Greek translations of the Hebrew. Great diversity exists in the order of books in all three of our oldest manuscripts—Codex Alexandrinus, Vaticanus, and Sinaiticus. All the early Christian authors who profess to give the order and contents of the Hebrew Bible but who do not reflect the Hebrew tripartite division are clearly dependent on the Alexandrian order reflected in these Greek editions, rather than on the Hebrew Bible. Modern Protestant Bibles follow the order of the Latin Vulgate and the content of the Hebrew. Both the Vulgate and the Septuagint (Greek translation) contained the Apocrypha, which was never accepted by the Jews. The Roman Catholic Church includes the Apocrypha in its English translations because of the influence of the Vulgate on Catholic tradition. It is considered deuterocanonical.<\/p>\n<p>Even though no uniformity of order was maintained, the Alexandrian order, reflected in the Greek manuscripts, generally arranged books according to their subject matter—narrative, history, poetry, and prophecy, with the apocryphal books appropriately interspersed into these categories. The Hebrew division was totally ignored.<\/p>\n<p>Early Hebrew Bibles divided the text into small paragraphs and larger sections somewhat akin to our paragraphs. These were indicated by spaces left between them—three letters between the small sections and nine letters between the larger ones. The number of sections is not the same in all manuscripts. Jesus probably referred to such sections in his comment concerning the “passage about the bush” (Mk 12:26). Later, liturgical needs led to further divisions of the text for the complete reading of the Law in Babylonian synagogues in one year (54 sections) and in Palestinian synagogues in three years (154 sections). These are reflected in the lectionary cycles marked in some early Hebrew Bibles.<\/p>\n<p>The division of the text into modern chapters, done in the 13th century (c. 1228) for the Latin Vulgate by Stephen Langton, was applied to the Hebrew Bible in 1518 (Bomberg Edition), but the numbers were not given to the chapters until 1571 in the text of Montanus, a Hebrew Bible with Latin interlinear translation. The verses were introduced in Bomberg’s Great Bible of 1547–48 in which every fifth verse was designated by a Hebrew numeral 1, 5, 10, and so on. Verses were inserted into the Latin Vulgate in 1555 in the small octavo edition of Stephanus.<\/p>\n<p class=\"h2\" id=\"CanonoftheNewTestament\">Canon of the New Testament<\/p>\n<p>The NT was written within the period of half a century, several hundred years after the completion of the OT. Both halves of that statement would be questioned by modern critics, who would extend the time span for completion of both Testaments. The writer of this survey is confident of its truthfulness to historic fact, however, and the approach taken to canonization of both OT and NT is based solidly upon that twofold premise.<\/p>\n<p>In a sense, we possess far higher certification of the OT canon than of the NT canon. We refer to the fact of our Lord’s own imprimatur by way of his use of the Hebrew Scriptures as the authoritative Word of God. Yet there is a sense in which Jesus Christ did establish the NT content or canon as well, by way of anticipation. It was he who promised, “The Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” and “he will guide you into all truth” (Jn 14:26; 16:13, <span>niv<\/span>).<\/p>\n\n<p>From this we can derive, in turn, the basic principle of canonicity for the NT. It is identical to that of the OT, since it narrows down to a matter of divine inspiration. Whether we think of the prophets of OT times or the apostles and their God-given associates of the New, the recognition at the very time of their writing that they were authentic spokesmen for God is what determines the intrinsic canonicity of their writing. It is altogether God’s Word only if it is God-breathed. We can be assured that the books under question were received by the church of the apostolic age precisely when they had been certified by an apostle as being thus inspired. The apparent variation, relative to geographic area, in acknowledgment of some of the NT epistles may well reflect the simple fact that this attestation was by its very nature localized at first. Conversely, that all 27 books of the now universally received NT were ultimately agreed upon is evidence that proper attestation was indeed confirmed after rigorous investigation.<\/p>\n<p>Tertullian, an outstanding Christian writer in the first two decades of the third century, was one of the first to call the Christian Scriptures the “New Testament.” That title had appeared earlier (c. 190) in a composition against Montanism, the author of which is unknown. This is significant. Its use placed the NT Scripture on a level of inspiration and authority with the OT.<\/p>\n<p>From available information, the gradual process that led to full and formal public recognition of a fixed canon of the 27 books comprising the NT takes us down into the fourth century of our era. This does not necessarily mean that these Scriptures were lacking recognition in their entirety before that time, but that a need for officially defining the canon was not pressing until then.<\/p>\n<p>Though a much shorter period of time was involved in the writing of the NT than the OT, the geographic range of its origin is far wider. This circumstance alone is sufficient to account for a lack of spontaneous or simultaneous recognition of the precise extent of the NT canon. Because of the geographic isolation of the various recipients of portions of the NT, there was bound to be some lag and uncertainty from one region to another in the acknowledgment of some of the books.<\/p>\n<p>In order to appreciate just what did transpire in the process of canonization of the NT books, we must review the facts available to us. This will enable us to analyze <em>how<\/em> and <em>why<\/em> our early Christian forebears settled upon the 27 books in our NT.<\/p>\n<p>The historic process was a gradual and continuous one, but it will help us understand it if we subdivide the nearly three and a half centuries involved into shorter periods of time. Some speak of three major stages toward canonization. This implies, without justification, that there are readily discernible steps along the way. Others simply present a long list of the names of persons and documents involved. Such a list makes it difficult to sense any motion at all. A somewhat arbitrary breakdown into five periods will be made here, with the reminder that the spreading of the knowledge of sacred literature and the deepening consensus as to its authenticity as inspired Scripture continued uninterruptedly. The periods are:<\/p>\n<p>1. First Century<\/p>\n<li>2. First Half of Second Century<\/li>\n<li>3. Second Half of Second Century<\/li>\n<li>4. Third Century<\/li>\n<li>5. Fourth Century<\/li>\n<p>Again, without meaning to imply that these are clear-cut stages, it will be helpful to notice the major trends observable in each of the periods just identified. In the first period, of course, the various books were written, but they also began to be copied and disseminated among the churches. In the second, as they became more widely known and cherished for their contents, they began to be cited as authoritative. By the end of the third period, they held a recognized place alongside the OT as “Scripture,” and they began to be both translated into regional languages and made the subject of commentaries. During the third century <span>AD<\/span>, our fourth period, the collecting of books into a whole “New Testament” was underway, together with a sifting process that was separating them from other Christian literature. The final, or fifth, period finds the church fathers of the fourth century stating that conclusions regarding the canon have been reached that indicate acceptance by the whole church. Thus, in the most strict and formal sense of the word, the canon had become fixed. It remains to list in greater detail the forces and individuals that produced the written sources witnessing to this remarkable process through which, by God’s providence, we have inherited our NT.<\/p>\n<h5>Period One: First Century<\/h5>\n<p>The principle determining recognition of the authority of the canonical NT writings was established within the content of those writings themselves. There are repeated exhortations for public reading of the apostolic communications. At the close of his First Letter to the Thessalonians, possibly the first book of the NT to be written, Paul says, “I command you in the name of the Lord to read this letter to all the brothers and sisters” (1 Thes 5:27, <span>nlt<\/span>). Earlier in the same letter Paul commends their ready acceptance of his spoken word as “the word of God” (2:13), and in 1 Corinthians 14:37 he speaks similarly of his “writings,” insisting that his message be recognized as a commandment from the Lord himself. (See also Col 4:16; Rv 1:3.) In 2 Peter 3:15-16 Paul’s letters are included with “the other Scriptures.” Since Peter’s is a general letter, widespread knowledge of Paul’s letters is thereby implied. Highly indicative also is Paul’s usage in 1 Timothy 5:18. He follows up the formula “the Scriptures say” by a combined quotation about not muzzling an ox (Dt 25:4) and “the worker deserves his wages” (cf. Lk 10:7). Thus, an equivalence is implied between OT Scripture and a NT Gospel.<\/p>\n<p>In <span>AD<\/span> 95, Clement of Rome wrote to the Christians in Corinth using a free rendering of material from Matthew and Luke. He seems to be strongly influenced by Hebrews and is obviously familiar with Romans and Corinthians. There are also reflections of Ephesians, 1 Timothy, Titus, and 1 Peter.<\/p>\n<h5>Period Two: First Half of Second Century<\/h5>\n<p>One of the earliest NT manuscripts yet discovered, a fragment of John from Egypt known as the John Rylands papyrus, demonstrates how the writings of the apostle John were revered and copied by about <span>AD<\/span> 125, within 30 to 35 years of his death. There is evidence that within 30 years of the apostle’s death all the Gospels and Pauline letters were known and used in all those centers from which any evidence has come down to us. It is true that some of the smaller letters were being questioned as to their authority in some quarters for perhaps another 50 years, but this was due only to uncertainty about their authorship in those particular locales. This demonstrates that acceptance was not being imposed by the actions of councils but was rather happening spontaneously through a normal response on the part of those who had learned the facts about authorship. In those places where the churches were uncertain about the authorship or apostolic approval of certain books, acceptance was slower.<\/p>\n<p>The first three outstanding church fathers, Clement, Polycarp, and Ignatius, used the bulk of the material of the NT in a revealingly casual manner—authenticated Scriptures were being accepted as authoritative without argument. In the writings of these men only Mark (which closely parallels the material of Matthew), 2 Peter, 2 and 3 John, and Jude are not clearly attested.<\/p>\n<p>The Epistles of Ignatius (c. <span>AD<\/span> 115) have correspondences in several places with the Gospels and seem to incorporate language from a number of the Pauline letters. The Didache (or Teaching of the Twelve), perhaps even earlier, makes references to a written Gospel. Most important is the fact that Clement, Barnabas, and Ignatius all draw a clear distinction between their own and the inspired, authoritative apostolic writings.<\/p>\n<p>It is in the Epistle of Barnabas (c. <span>AD<\/span> 130) that we first find the formula “it is written” (4:14) used in reference to a NT book (Mt 22:14). But even before this, Polycarp, who had personal acquaintance with eyewitnesses of our Lord’s ministry, used a combined OT and NT quotation. Citing Paul’s admonition in Ephesians 4:26, where the apostle quotes Psalm 4:4 and makes an addition, Polycarp in his Epistle to the Philippians introduces the reference by “as it is said in these Scriptures” (12:4). Then Papias, bishop of Hierapolis (c. 130–140), in a work preserved for us by Eusebius, mentions by name the Gospels of Matthew and Mark, and his use of them as the basis of exposition indicates his acceptance of them as canonical. Also around <span>AD<\/span> 140, the recently discovered Gospel of Truth (a Gnostic-oriented work probably authored by Valentinius) makes an important contribution. Its use of canonical NT sources, treating them as authoritative, is comprehensive enough to warrant the conclusion that in Rome at this period there was a NT compilation in existence corresponding very closely to our own. Citations are made from the Gospels, Acts, letters of Paul, Hebrews, and the book of Revelation.<\/p>\n<p>The heretic Marcion, by defining a limited canon of his own (c. 140), in effect hastened the day when the orthodox believers needed to declare themselves on this issue. Rejecting the entire OT, Marcion settled for Luke’s Gospel (eliminating chapters 1 and 2 as too Jewish) and Paul’s letters (except for the pastoral ones). Interestingly, especially in the light of Colossians 4:16, he substitutes the name “Laodiceans” for Ephesians.<\/p>\n<p>Near the end of this period, Justin Martyr, in describing the worship services of the early church, puts the apostolic writings on a par with those of the OT prophets. He states that the voice which spoke through the apostles of Christ in the NT was the same as that which spoke through the prophets—the voice of God—and the same voice that Abraham heard, responding in faith and obedience. Justin was also free in his use of “it is written” with quotations from NT Scriptures.<\/p>\n<h5>Period Three: Second Half of Second Century<\/h5>\n<p>Irenaeus had been privileged to begin his Christian training under Polycarp, a disciple of apostles. Then, as a presbyter in Lyons, he had association with Bishop Pothinus, whose own background also included contact with firstgeneration Christians. Irenaeus quotes from almost all the NT on the basis of its authority and asserts that the apostles were endowed with power from on high. They were, he says, “fully informed concerning all things, and had a perfect knowledge . . . having indeed all in equal measure and each one singly the Gospel of God” (<em>Against Heresies<\/em> 3.3). Irenaeus gives reasons why there should be four Gospels. “The word,” he says, “gave us the Gospel in a fourfold shape, but held together by one Spirit.” In addition to the Gospels, he makes reference also to Acts, all the letters of Paul except Philemon, 1 Peter, 1 John, and the book of Revelation.<\/p>\n<p>Tatian, pupil of Justin Martyr, made a harmony of the four Gospels, the <em>Diatessaron,<\/em> attesting to the equal status they had in the church by <span>AD<\/span> 170. Other “gospels” had come into existence by then, but he recognized only the four. Also dating from about 170 was the <em>Muratorian Canon.<\/em> An eighth-century copy of this document was discovered and published in 1740 by librarian L. A. Muratori. The manuscript is mutilated at both ends, but the remaining text makes it evident that Matthew and Mark were included in the now missing part. The fragment begins with Luke and John, cites Acts, 13 Pauline letters, 1 and 2 John, Jude, and Revelation. There follows a statement, “We accept only the Apocalypse of John and Peter, although some of us do not want it [Apocalypse of Peter is 2 Peter?] to be read in the Church.” The list goes on to reject by name various heretical leaders and their writings.<\/p>\n<p>Translated versions existed by this period. In the form of Syriac and Old Latin translations we secure, by <span>AD<\/span> 170, adequate witness from the extreme eastern and western branches of the church, as we might well expect from the other evidence in hand. The NT canon is represented with no additions and the omission of only one book, 2 Peter.<\/p>\n<h5>Period Four: Third Century<\/h5>\n<p>The outstanding Christian name of the third century is that of Origen (<span>AD<\/span> 185– 254). A prodigious scholar and interpreter, he made critical studies of the NT text (alongside his work on the <em>Hexapla<\/em>) and wrote commentaries and homilies on most of the books of the NT, emphasizing their inspiration by God.<\/p>\n<p>Dionysius of Alexandria, pupil of Origen, indicates that while the Western church accepted the book of Revelation from the first, its position in the East was variable. In the case of the Letter to the Hebrews, the situation was reversed. It proved to be more insecure in the West than in the East. When it comes to other contested books (note, incidently, that all in that category have the hindmost position in our present Bibles—Hebrews to Revelation), among the so-called “Catholic Epistles” Dionysius supports James and 2 and 3 John but not 2 Peter or Jude. In other words, even at the end of the third century there was the same lack of finality about certain books as at its beginning.<\/p>\n<h5>Period Five: Fourth Century<\/h5>\n<p>Early in this period, the picture begins to clarify. Eusebius (<span>AD<\/span> 270–340, bishop of Caesarea before 315), the great church historian, sets forth his estimate of the canon in his <em>Ecclesiastical History<\/em> (3.3–25). Herein he makes a straightforward statement on the status of the canon in the early part of the fourth century: (1) Universally agreed upon as canonical were the four Gospels, Acts, letters of Paul (including Hebrews, with question about his authorship), 1 Peter, 1 John, and Revelation. (2) Admitted by a majority, including Eusebius himself, but disputed by some were James, 2 Peter (the most strongly contested), 2 and 3 John, and Jude. (3) The Acts of Paul, the Didache, and Shepherd of Hermas were classified “spurious,” and still other writings were listed as “heretical and absurd.”<\/p>\n<p>It is in the latter half of the fourth century, however, that the NT canon finds full and final declaration. In his <em>Festal Letter<\/em> for Easter, 367, Bishop Athanasius of Alexandria included information designed to eliminate once and for all the use of certain apocryphal books. This letter, with its admonition, “Let no one add to these; let nothing be taken away,” gives us the earliest extant document that specifies our 27 books without qualification. At the close of the century, the Council of Carthage (<span>AD<\/span> 397) decreed that “aside from the canonical Scriptures nothing is to be read in church under the Name of Divine Scriptures.” This, too, lists the 27 books of the NT.<\/p>\n<p>The sudden advance of Christianity under Emperor Constantine (Edict of Milan, 313) had a great deal to do with the reception of all the NT books in the East. When he assigned Eusebius the task of preparing “fifty copies of the Divine Scriptures,” the historian, fully aware of which were the sacred books for which many believers had been willing to lay down their very lives, in effect established the standard that gave recognition to all of the once-doubtful books. In the West, of course, Jerome and Augustine were the leaders who exercised a determinitive influence. Publication of the 27 books in the Vulgate version virtually settled the matter.<\/p>\n<h5>Principles and Factors Determining the Canon<\/h5>\n<p>By its very nature, Holy Scripture, whether OT or NT, is a production given of God, not the work of human creation. The key to canonicity is divine inspiration. Therefore, the method of determination is not one of selection from a number of possible candidates (there are no other candidates, in actuality) but one of reception of authentic material and its consequent recognition by an ever-widening circle as the facts of its origin become known.<\/p>\n<p>In a sense, the movement of Montanus, which was declared heretical by the church of his day (mid-second century), was an impetus toward the recognition of a closed canon of the written Word of God. He taught that the prophetic gift was permanently granted to the church and that he himself was a prophet. The pressure to deal with Montanism, therefore, intensified the search for a basic authority, and apostolic authorship or approval became recognized as the only sure standard for identifying God’s revelation. Even within the Scripture record, first-century prophets were subordinate and subject to apostolic authority (see, for example, 1 Cor 14:29-30; Eph 4:11).<\/p>\n<p>When all things were being reexamined in the Protestant Reformation, some of the Reformers sought means of reassuring themselves and their followers about the canon of Scripture. This was in some ways an unfortunate aspect of Reformation thinking, because once God in his providence had determined for his people the fixed content of Scripture, that became a fact of history and was not a repeatable process. Nevertheless, Luther established a theological test for the books of the Bible (and questioned some of them)—“Do they teach Christ?” Equally subjective, it would seem, was Calvin’s insistence that the Spirit of God bears witness to each individual Christian in any age of church history as to what is his Word and what is not.<\/p>\n<p>Actually, even for the initial acceptance of the written Word, it is neither safe nor sound (as far as Scripture or history teaches us) to say that recognition and reception was an intuitive matter. It was rather a matter of simple obedience to the known commands of Christ and his apostles. As we saw at the outset, our Lord promised (Jn 14:26; 16:13) to communicate all things necessary through his agents. The apostles were conscious of this responsibility and agency as they wrote. Paul’s explanation in 1 Corinthians 2:13 is apropos: “In telling you about these gifts we have even used the very words given to us by the Holy Spirit, not words that we as men might choose. So we use the Holy Spirit’s words to explain the Holy Spirit’s facts” (<span>tlb<\/span>).<\/p>\n<p>Hence, the early church, with closer ties and greater information than is available to us today, examined the testimony of the ancients. They were able to discern which were the authentic and authoritative books by their apostolic origin. Mark’s association with Peter, and Luke’s with Paul, gave them such apostolic approval, and epistles like Hebrews and Jude were also tied in with the apostolic message and ministry. Incontrovertible consistency of doctrine in all the books, including the sometime contested ones, was perhaps a subordinate test. But historically the procedure was essentially one of acceptance and approval of those books that were vouched for by knowledgeable church leaders. Full acceptance by the original recipients followed by a continued acknowledgment and use is an essential factor in the development of the canon.<\/p>\n<p>The church’s concept of canon, derived first of all from the reverence given the OT Scriptures, rested in the conviction that the apostles were uniquely authorized to speak in the name of the one who possessed all authority—the Lord Jesus Christ. The development from there is logical and straightforward. Those who heard Jesus in person were immediately subject to his authority. He personally authenticated his words to the believers. These same believers knew that Jesus authorized his apostles to speak in his name, both during and (more significantly) after his earthly ministry. Apostolic speaking on behalf of Christ was recognized in the church, whether in personal utterance or in written form. Both the spoken word of an apostle and the letter of an apostle constituted the word of Christ.<\/p>\n<p>The generation that followed that of the apostles themselves received the witness of those who knew that the apostles had the right to speak and write in the name of Christ. Consequently, the second and third generation of Christians looked back to apostolic words (writings) as the very words of Christ. This is what is really meant by canonization—recognition of the divinely authenticated Word. Hence, the believers (the church) did not establish the canon but simply bore witness to its extent by recognizing the authority of the word of Christ.<\/p>","summary_ro":"BIBLE*, Canon of the Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century AD, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato...","summary_en":"BIBLE*, Canon of the Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century AD, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32908,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Revelation","title_en":"Revelation","content_ro":"<h3>REVELATION<\/h3>\n<p>Term from the Latin <em>revelatio,<\/em> referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are <span class=\"greek\" lang=\"el\">apokalupsis<\/span> (apocalypse), which means unveiling, uncovering, or making someone or something known. The Greek word <span class=\"greek\" lang=\"el\">phanerosis<\/span> is virtually synonymous, though usually with the nuance of clear, readily discernible presentation.<\/p>\n<p>Rationalistic philosophy (as promoted by René Descartes, Immanuel Kant, J. G. Fichte, F. W. J. von Schelling, G. W. F. Hegel) finds in human reason the sole source for whatever shape revelation takes or is, acknowledging only natural religion and denying the reality of all supernatural divine revelation. Rationalists may at times admit the possibility of supernatural religion, but they cannot conceive of divine intervention.<\/p>\n<p>Christian theology, on the other hand, is committed to the idea that the principle of knowledge is the Word of God, specifically the Scripture, despite the severe critique of higher criticism against any claim that the Scripture affords a secure, reliable, and independent base for theological truth. Modern critical theology has declared its support for what it calls “scientific theology,” for the “sure” judgments of natural science and the supposed improbability of all supernatural happenings. This has forced the Scripture, as the inspired Word of God, out of its authoritative, normative position. What the Scripture contains is not the account of what actually happened, or what God actually said or did, but merely the early church’s confession of faith as to what first-century followers of Christ supposed or contrived to have happened. The Bible, therefore, is not unique in its divine origin; it is only the unique product of early religious searchings and strivings.<\/p>\n<p>Christian theology, on the other hand, asserts (on the basis of the scriptural text and the confirming mighty acts of God) that divine revelation is the first, last, and only source for theology. People have knowledge of God because of God’s initiative and activity. God is always the initiator and author of revelation; people are the recipients. God discloses what otherwise would be unknown; he uncovers what otherwise would be hidden (Dt 29:29; Gal 1:12; Eph 3:3).<\/p>\n<p class=\"h2\" id=\"GeneralRevelation\">General Revelation<\/p>\n<p>God draws back the veil in a twofold manner. There is first of all what has come to be called “general revelation.” God reveals himself in nature, in history, and in all people as made in his image. The association of God’s revelation with nature, by which people have an intuitive knowledge of God’s existence, is of long standing and is a truth supported throughout Scripture—both in the OT (Pss 10:11; 14:1, 19:1) and in the NT (Acts 14:17; 17:22-29; Rom 1:19-21). That there is a God, that God is the Creator with almighty power, that God deals justly as the supreme Judge, or rules as the “wholly other” over his creatures—these things are known and recognized by many people. Thus, the fact that God <em>is,<\/em> is undeniable. So, when people deny God’s existence, as do atheists, it is a forced effort against an inner conviction worked by nature itself. Paul could expect concurrence from the Athenians when he asserted that it is in God, the one and only true God, that all people live and move and have their being (Acts 17:28). Knowing God through nature, however, is not the end of revelation. Full and complete revelation comes when people encounter the personhood of God.<\/p>\n<p class=\"h2\" id=\"SpecialRevelation\">Special Revelation<\/p>\n<p>To know God from his revelation in nature still leaves him and his gracious purposes completely unknown. The gracious, loving heart of God intends the salvation of all people. By special revelation God purposes to share this with mankind in various ways. Mankind would know nothing at all of God’s messianic purposes in Christ, if God had not revealed his heart and purposes throughout Scripture. By inner, immediate illumination of their hearts and minds by God, the prophets and apostles spoke his Word as he gave them utterance (Jer 1:4-19; 1 Cor 2:13; 1 Thes 2:13; 2 Pt 1:16-21). The zenith of God’s revelation was the coming in flesh of his beloved Son, Jesus Christ (Jn 1:14-18; Gal 4:4-5; Heb 1:1-2). Jesus’ revelation of the Father and the Father’s gracious will toward all people was direct, accurate, and preeminent (Jn 14).<\/p>\n<p>God did not merely illuminate the hearts and minds of his prophets and apostles to speak his Word, but in specific instances also inspired them to record in writing the thoughts, words, and promises that he wanted revealed and retained for all time. The sacred collection of writings forms a remarkably harmonious and unified whole by which God reveals his thoughts and purposes toward humanity. For this writing, the prophets and apostles were prompted to recount not only certain historical events and happenings but also what God revealed for special communication. The ultimate purpose of Scripture is to reveal Christ. To him all Scripture gives witness (Jn 5:39; 10:35; Acts 10:43; 18:28; 1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Bible, Inspiration of the.<\/p>","content_en":"<h3>REVELATION<\/h3>\n<p>Term from the Latin <em>revelatio,<\/em> referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are <span class=\"greek\" lang=\"el\">apokalupsis<\/span> (apocalypse), which means unveiling, uncovering, or making someone or something known. The Greek word <span class=\"greek\" lang=\"el\">phanerosis<\/span> is virtually synonymous, though usually with the nuance of clear, readily discernible presentation.<\/p>\n<p>Rationalistic philosophy (as promoted by René Descartes, Immanuel Kant, J. G. Fichte, F. W. J. von Schelling, G. W. F. Hegel) finds in human reason the sole source for whatever shape revelation takes or is, acknowledging only natural religion and denying the reality of all supernatural divine revelation. Rationalists may at times admit the possibility of supernatural religion, but they cannot conceive of divine intervention.<\/p>\n<p>Christian theology, on the other hand, is committed to the idea that the principle of knowledge is the Word of God, specifically the Scripture, despite the severe critique of higher criticism against any claim that the Scripture affords a secure, reliable, and independent base for theological truth. Modern critical theology has declared its support for what it calls “scientific theology,” for the “sure” judgments of natural science and the supposed improbability of all supernatural happenings. This has forced the Scripture, as the inspired Word of God, out of its authoritative, normative position. What the Scripture contains is not the account of what actually happened, or what God actually said or did, but merely the early church’s confession of faith as to what first-century followers of Christ supposed or contrived to have happened. The Bible, therefore, is not unique in its divine origin; it is only the unique product of early religious searchings and strivings.<\/p>\n<p>Christian theology, on the other hand, asserts (on the basis of the scriptural text and the confirming mighty acts of God) that divine revelation is the first, last, and only source for theology. People have knowledge of God because of God’s initiative and activity. God is always the initiator and author of revelation; people are the recipients. God discloses what otherwise would be unknown; he uncovers what otherwise would be hidden (Dt 29:29; Gal 1:12; Eph 3:3).<\/p>\n<p class=\"h2\" id=\"GeneralRevelation\">General Revelation<\/p>\n<p>God draws back the veil in a twofold manner. There is first of all what has come to be called “general revelation.” God reveals himself in nature, in history, and in all people as made in his image. The association of God’s revelation with nature, by which people have an intuitive knowledge of God’s existence, is of long standing and is a truth supported throughout Scripture—both in the OT (Pss 10:11; 14:1, 19:1) and in the NT (Acts 14:17; 17:22-29; Rom 1:19-21). That there is a God, that God is the Creator with almighty power, that God deals justly as the supreme Judge, or rules as the “wholly other” over his creatures—these things are known and recognized by many people. Thus, the fact that God <em>is,<\/em> is undeniable. So, when people deny God’s existence, as do atheists, it is a forced effort against an inner conviction worked by nature itself. Paul could expect concurrence from the Athenians when he asserted that it is in God, the one and only true God, that all people live and move and have their being (Acts 17:28). Knowing God through nature, however, is not the end of revelation. Full and complete revelation comes when people encounter the personhood of God.<\/p>\n<p class=\"h2\" id=\"SpecialRevelation\">Special Revelation<\/p>\n<p>To know God from his revelation in nature still leaves him and his gracious purposes completely unknown. The gracious, loving heart of God intends the salvation of all people. By special revelation God purposes to share this with mankind in various ways. Mankind would know nothing at all of God’s messianic purposes in Christ, if God had not revealed his heart and purposes throughout Scripture. By inner, immediate illumination of their hearts and minds by God, the prophets and apostles spoke his Word as he gave them utterance (Jer 1:4-19; 1 Cor 2:13; 1 Thes 2:13; 2 Pt 1:16-21). The zenith of God’s revelation was the coming in flesh of his beloved Son, Jesus Christ (Jn 1:14-18; Gal 4:4-5; Heb 1:1-2). Jesus’ revelation of the Father and the Father’s gracious will toward all people was direct, accurate, and preeminent (Jn 14).<\/p>\n<p>God did not merely illuminate the hearts and minds of his prophets and apostles to speak his Word, but in specific instances also inspired them to record in writing the thoughts, words, and promises that he wanted revealed and retained for all time. The sacred collection of writings forms a remarkably harmonious and unified whole by which God reveals his thoughts and purposes toward humanity. For this writing, the prophets and apostles were prompted to recount not only certain historical events and happenings but also what God revealed for special communication. The ultimate purpose of Scripture is to reveal Christ. To him all Scripture gives witness (Jn 5:39; 10:35; Acts 10:43; 18:28; 1 Cor 15:3).<\/p>\n<p><em>See also<\/em> Bible, Inspiration of the.<\/p>","summary_ro":"REVELATION Term from the Latin revelatio, referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are apokalupsis (apocalypse), which means unveiling, uncovering, or making someone or something known. Th...","summary_en":"REVELATION Term from the Latin revelatio, referring to either (1) the act of revealing for the purpose of making something known or (2) the thing that is revealed. In theology it designates God’s own self-disclosure or manifesting of himself, or things concerning himself and the world; it may also mean the word itself, oral or written, that conveys such revelation. The equivalent NT terms are apokalupsis (apocalypse), which means unveiling, uncovering, or making someone or something known. Th...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37188,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to the Thessalonians","title_en":"First Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","summary_en":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:13","title_en":"Study Note: 1 Tesaloniceni 2:13","content_ro":"<p><strong>2:13<\/strong> Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as <em>the very word of God<\/em> (1:5; 2 Thes 2:14; 2 Cor 5:20).<\/p>","content_en":"<p><strong>2:13<\/strong> Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as <em>the very word of God<\/em> (1:5; 2 Thes 2:14; 2 Cor 5:20).<\/p>","summary_ro":"2:13 Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as the very word of God (1:5; 2 Thes 2:14; 2 Cor 5:20).","summary_en":"2:13 Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as the very word of God (1:5; 2 Thes 2:14; 2 Cor 5:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:13","title_en":"Study Note: 1 Tesaloniceni 2:13","content_ro":"<p><strong>2:13<\/strong> Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as <em>the very word of God<\/em> (1:5; 2 Thes 2:14; 2 Cor 5:20).<\/p>","content_en":"<p><strong>2:13<\/strong> Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as <em>the very word of God<\/em> (1:5; 2 Thes 2:14; 2 Cor 5:20).<\/p>","summary_ro":"2:13 Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as the very word of God (1:5; 2 Thes 2:14; 2 Cor 5:20).","summary_en":"2:13 Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as the very word of God (1:5; 2 Thes 2:14; 2 Cor 5:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:13","title_en":"Study Note: 1 Tesaloniceni 2:13","content_ro":"<p><strong>2:13<\/strong> Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as <em>the very word of God<\/em> (1:5; 2 Thes 2:14; 2 Cor 5:20).<\/p>","content_en":"<p><strong>2:13<\/strong> Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as <em>the very word of God<\/em> (1:5; 2 Thes 2:14; 2 Cor 5:20).<\/p>","summary_ro":"2:13 Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as the very word of God (1:5; 2 Thes 2:14; 2 Cor 5:20).","summary_en":"2:13 Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as the very word of God (1:5; 2 Thes 2:14; 2 Cor 5:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141269,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:13","title_en":"Study Note: 1 Tesaloniceni 2:13","content_ro":"<p><strong>2:13<\/strong> Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as <em>the very word of God<\/em> (1:5; 2 Thes 2:14; 2 Cor 5:20).<\/p>","content_en":"<p><strong>2:13<\/strong> Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as <em>the very word of God<\/em> (1:5; 2 Thes 2:14; 2 Cor 5:20).<\/p>","summary_ro":"2:13 Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as the very word of God (1:5; 2 Thes 2:14; 2 Cor 5:20).","summary_en":"2:13 Paul gives thanks a second time (see 1:2; 3:9) because the Thessalonians accepted the message of the apostles—not just as a human philosophy, but as the very word of God (1:5; 2 Thes 2:14; 2 Cor 5:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":42453,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jewish Leaders","title_en":"Jewish Leaders","content_ro":"<h3>Jewish Leaders<\/h3>\n<p>Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him.<\/p>\n<p>When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Acts 14:19; 1 Thes 2:14; cp. Gal 1:13-14). The Greek term translated “Jewish leaders” could be literally translated as “Jews.” But the word took on this technical meaning to refer to the Temple leadership who confronted Jesus, judged him, and orchestrated his crucifixion (see John 1:19; 2:18; 5:9-18; 9:18-22). This is important because the New Testament—particularly John’s Gospel—has often been seen as anti-Semitic. But the truth is that Jesus, who was himself a Jew, did not wrestle with “Jews” in general. His antagonists were the “Jewish leaders”—the brokers of religious power in first-century Jerusalem.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 1:19-24; 2:18-20; 5:9-18; 7:1, 10-13, 35-36; 9:13-34; 11:45-54; 12:41-43; 18:28-36; 19:6-8, 12-16, 31, 38; 20:19; Acts 6:10-12; 7:54-58; 12:11; 21:11; 25:1-3, 7; 26:1-11; 28:17-24; 2 Corinthians 11:24<\/p>","content_en":"<h3>Jewish Leaders<\/h3>\n<p>Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him.<\/p>\n<p>When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Acts 14:19; 1 Thes 2:14; cp. Gal 1:13-14). The Greek term translated “Jewish leaders” could be literally translated as “Jews.” But the word took on this technical meaning to refer to the Temple leadership who confronted Jesus, judged him, and orchestrated his crucifixion (see John 1:19; 2:18; 5:9-18; 9:18-22). This is important because the New Testament—particularly John’s Gospel—has often been seen as anti-Semitic. But the truth is that Jesus, who was himself a Jew, did not wrestle with “Jews” in general. His antagonists were the “Jewish leaders”—the brokers of religious power in first-century Jerusalem.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 1:19-24; 2:18-20; 5:9-18; 7:1, 10-13, 35-36; 9:13-34; 11:45-54; 12:41-43; 18:28-36; 19:6-8, 12-16, 31, 38; 20:19; Acts 6:10-12; 7:54-58; 12:11; 21:11; 25:1-3, 7; 26:1-11; 28:17-24; 2 Corinthians 11:24<\/p>","summary_ro":"Jewish Leaders Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him. When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Ac...","summary_en":"Jewish Leaders Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him. When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Ac...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70079,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jewish Leaders","title_en":"Jewish Leaders","content_ro":"<h3>Jewish Leaders<\/h3>\n<p>Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him.<\/p>\n<p>When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Acts 14:19; 1 Thes 2:14; cp. Gal 1:13-14). The Greek term translated “Jewish leaders” could be literally translated as “Jews.” But the word took on this technical meaning to refer to the Temple leadership who confronted Jesus, judged him, and orchestrated his crucifixion (see John 1:19; 2:18; 5:9-18; 9:18-22). This is important because the New Testament—particularly John’s Gospel—has often been seen as anti-Semitic. But the truth is that Jesus, who was himself a Jew, did not wrestle with “Jews” in general. His antagonists were the “Jewish leaders”—the brokers of religious power in first-century Jerusalem.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 1:19-24; 2:18-20; 5:9-18; 7:1, 10-13, 35-36; 9:13-34; 11:45-54; 12:41-43; 18:28-36; 19:6-8, 12-16, 31, 38; 20:19; Acts 6:10-12; 7:54-58; 12:11; 21:11; 25:1-3, 7; 26:1-11; 28:17-24; 2 Corinthians 11:24<\/p>","content_en":"<h3>Jewish Leaders<\/h3>\n<p>Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him.<\/p>\n<p>When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Acts 14:19; 1 Thes 2:14; cp. Gal 1:13-14). The Greek term translated “Jewish leaders” could be literally translated as “Jews.” But the word took on this technical meaning to refer to the Temple leadership who confronted Jesus, judged him, and orchestrated his crucifixion (see John 1:19; 2:18; 5:9-18; 9:18-22). This is important because the New Testament—particularly John’s Gospel—has often been seen as anti-Semitic. But the truth is that Jesus, who was himself a Jew, did not wrestle with “Jews” in general. His antagonists were the “Jewish leaders”—the brokers of religious power in first-century Jerusalem.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 1:19-24; 2:18-20; 5:9-18; 7:1, 10-13, 35-36; 9:13-34; 11:45-54; 12:41-43; 18:28-36; 19:6-8, 12-16, 31, 38; 20:19; Acts 6:10-12; 7:54-58; 12:11; 21:11; 25:1-3, 7; 26:1-11; 28:17-24; 2 Corinthians 11:24<\/p>","summary_ro":"Jewish Leaders Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him. When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Ac...","summary_en":"Jewish Leaders Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him. When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Ac...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97705,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jewish Leaders","title_en":"Jewish Leaders","content_ro":"<h3>Jewish Leaders<\/h3>\n<p>Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him.<\/p>\n<p>When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Acts 14:19; 1 Thes 2:14; cp. Gal 1:13-14). The Greek term translated “Jewish leaders” could be literally translated as “Jews.” But the word took on this technical meaning to refer to the Temple leadership who confronted Jesus, judged him, and orchestrated his crucifixion (see John 1:19; 2:18; 5:9-18; 9:18-22). This is important because the New Testament—particularly John’s Gospel—has often been seen as anti-Semitic. But the truth is that Jesus, who was himself a Jew, did not wrestle with “Jews” in general. His antagonists were the “Jewish leaders”—the brokers of religious power in first-century Jerusalem.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 1:19-24; 2:18-20; 5:9-18; 7:1, 10-13, 35-36; 9:13-34; 11:45-54; 12:41-43; 18:28-36; 19:6-8, 12-16, 31, 38; 20:19; Acts 6:10-12; 7:54-58; 12:11; 21:11; 25:1-3, 7; 26:1-11; 28:17-24; 2 Corinthians 11:24<\/p>","content_en":"<h3>Jewish Leaders<\/h3>\n<p>Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him.<\/p>\n<p>When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Acts 14:19; 1 Thes 2:14; cp. Gal 1:13-14). The Greek term translated “Jewish leaders” could be literally translated as “Jews.” But the word took on this technical meaning to refer to the Temple leadership who confronted Jesus, judged him, and orchestrated his crucifixion (see John 1:19; 2:18; 5:9-18; 9:18-22). This is important because the New Testament—particularly John’s Gospel—has often been seen as anti-Semitic. But the truth is that Jesus, who was himself a Jew, did not wrestle with “Jews” in general. His antagonists were the “Jewish leaders”—the brokers of religious power in first-century Jerusalem.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 1:19-24; 2:18-20; 5:9-18; 7:1, 10-13, 35-36; 9:13-34; 11:45-54; 12:41-43; 18:28-36; 19:6-8, 12-16, 31, 38; 20:19; Acts 6:10-12; 7:54-58; 12:11; 21:11; 25:1-3, 7; 26:1-11; 28:17-24; 2 Corinthians 11:24<\/p>","summary_ro":"Jewish Leaders Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him. When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Ac...","summary_en":"Jewish Leaders Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him. When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Ac...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125331,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Jewish Leaders","title_en":"Jewish Leaders","content_ro":"<h3>Jewish Leaders<\/h3>\n<p>Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him.<\/p>\n<p>When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Acts 14:19; 1 Thes 2:14; cp. Gal 1:13-14). The Greek term translated “Jewish leaders” could be literally translated as “Jews.” But the word took on this technical meaning to refer to the Temple leadership who confronted Jesus, judged him, and orchestrated his crucifixion (see John 1:19; 2:18; 5:9-18; 9:18-22). This is important because the New Testament—particularly John’s Gospel—has often been seen as anti-Semitic. But the truth is that Jesus, who was himself a Jew, did not wrestle with “Jews” in general. His antagonists were the “Jewish leaders”—the brokers of religious power in first-century Jerusalem.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 1:19-24; 2:18-20; 5:9-18; 7:1, 10-13, 35-36; 9:13-34; 11:45-54; 12:41-43; 18:28-36; 19:6-8, 12-16, 31, 38; 20:19; Acts 6:10-12; 7:54-58; 12:11; 21:11; 25:1-3, 7; 26:1-11; 28:17-24; 2 Corinthians 11:24<\/p>","content_en":"<h3>Jewish Leaders<\/h3>\n<p>Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him.<\/p>\n<p>When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Acts 14:19; 1 Thes 2:14; cp. Gal 1:13-14). The Greek term translated “Jewish leaders” could be literally translated as “Jews.” But the word took on this technical meaning to refer to the Temple leadership who confronted Jesus, judged him, and orchestrated his crucifixion (see John 1:19; 2:18; 5:9-18; 9:18-22). This is important because the New Testament—particularly John’s Gospel—has often been seen as anti-Semitic. But the truth is that Jesus, who was himself a Jew, did not wrestle with “Jews” in general. His antagonists were the “Jewish leaders”—the brokers of religious power in first-century Jerusalem.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 1:19-24; 2:18-20; 5:9-18; 7:1, 10-13, 35-36; 9:13-34; 11:45-54; 12:41-43; 18:28-36; 19:6-8, 12-16, 31, 38; 20:19; Acts 6:10-12; 7:54-58; 12:11; 21:11; 25:1-3, 7; 26:1-11; 28:17-24; 2 Corinthians 11:24<\/p>","summary_ro":"Jewish Leaders Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him. When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Ac...","summary_en":"Jewish Leaders Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry. These opponents viewed themselves as defending the Temple and its sacrifices or the synagogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (see Matt 23) and contributed to the case against him. When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues, and the language of those conflicts spilled over into John’s Gospel (see Ac...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:14","title_en":"Study Note: 1 Tesaloniceni 2:14","content_ro":"<p><strong>2:14<\/strong> The evidence that the Thessalonian believers accepted the word of God was that they <em>suffered persecution<\/em> (1:6). This followed the pattern of the apostles, the <em>churches in Judea<\/em> (Acts 8:1), and Christ himself.<\/p>","content_en":"<p><strong>2:14<\/strong> The evidence that the Thessalonian believers accepted the word of God was that they <em>suffered persecution<\/em> (1:6). This followed the pattern of the apostles, the <em>churches in Judea<\/em> (Acts 8:1), and Christ himself.<\/p>","summary_ro":"2:14 The evidence that the Thessalonian believers accepted the word of God was that they suffered persecution (1:6). This followed the pattern of the apostles, the churches in Judea (Acts 8:1), and Christ himself.","summary_en":"2:14 The evidence that the Thessalonian believers accepted the word of God was that they suffered persecution (1:6). This followed the pattern of the apostles, the churches in Judea (Acts 8:1), and Christ himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:14","title_en":"Study Note: 1 Tesaloniceni 2:14","content_ro":"<p><strong>2:14<\/strong> The evidence that the Thessalonian believers accepted the word of God was that they <em>suffered persecution<\/em> (1:6). This followed the pattern of the apostles, the <em>churches in Judea<\/em> (Acts 8:1), and Christ himself.<\/p>","content_en":"<p><strong>2:14<\/strong> The evidence that the Thessalonian believers accepted the word of God was that they <em>suffered persecution<\/em> (1:6). This followed the pattern of the apostles, the <em>churches in Judea<\/em> (Acts 8:1), and Christ himself.<\/p>","summary_ro":"2:14 The evidence that the Thessalonian believers accepted the word of God was that they suffered persecution (1:6). This followed the pattern of the apostles, the churches in Judea (Acts 8:1), and Christ himself.","summary_en":"2:14 The evidence that the Thessalonian believers accepted the word of God was that they suffered persecution (1:6). This followed the pattern of the apostles, the churches in Judea (Acts 8:1), and Christ himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113644,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:14","title_en":"Study Note: 1 Tesaloniceni 2:14","content_ro":"<p><strong>2:14<\/strong> The evidence that the Thessalonian believers accepted the word of God was that they <em>suffered persecution<\/em> (1:6). This followed the pattern of the apostles, the <em>churches in Judea<\/em> (Acts 8:1), and Christ himself.<\/p>","content_en":"<p><strong>2:14<\/strong> The evidence that the Thessalonian believers accepted the word of God was that they <em>suffered persecution<\/em> (1:6). This followed the pattern of the apostles, the <em>churches in Judea<\/em> (Acts 8:1), and Christ himself.<\/p>","summary_ro":"2:14 The evidence that the Thessalonian believers accepted the word of God was that they suffered persecution (1:6). This followed the pattern of the apostles, the churches in Judea (Acts 8:1), and Christ himself.","summary_en":"2:14 The evidence that the Thessalonian believers accepted the word of God was that they suffered persecution (1:6). This followed the pattern of the apostles, the churches in Judea (Acts 8:1), and Christ himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141270,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:14","title_en":"Study Note: 1 Tesaloniceni 2:14","content_ro":"<p><strong>2:14<\/strong> The evidence that the Thessalonian believers accepted the word of God was that they <em>suffered persecution<\/em> (1:6). This followed the pattern of the apostles, the <em>churches in Judea<\/em> (Acts 8:1), and Christ himself.<\/p>","content_en":"<p><strong>2:14<\/strong> The evidence that the Thessalonian believers accepted the word of God was that they <em>suffered persecution<\/em> (1:6). This followed the pattern of the apostles, the <em>churches in Judea<\/em> (Acts 8:1), and Christ himself.<\/p>","summary_ro":"2:14 The evidence that the Thessalonian believers accepted the word of God was that they suffered persecution (1:6). This followed the pattern of the apostles, the churches in Judea (Acts 8:1), and Christ himself.","summary_en":"2:14 The evidence that the Thessalonian believers accepted the word of God was that they suffered persecution (1:6). This followed the pattern of the apostles, the churches in Judea (Acts 8:1), and Christ himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66302,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67861,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93928,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95487,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121554,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123113,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149180,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Persecution","title_en":"Persecution","content_ro":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","content_en":"<h3>Persecution<\/h3>\n<p>Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:12-17; John 16:2). He prepared his followers for such occasions, telling them that the Holy Spirit would give them the needed courage (Luke 12:11-12; 21:14-15; Acts 1:8).<\/p>\n<p>The book of Acts documents the persecution of the earliest Christians, beginning with the hostility of the Jewish high council and the attacks of Saul of Tarsus on the early church prior to his encounter with Jesus near Damascus (Acts 8:1-3; 9:1-13, 21; 22:4; 26:9-11; see 1 Cor 15:9; Gal 1:13; Phil 3:6). Peter, John, Stephen, James, Paul, and Barnabas all suffered persecution (Acts 4:15-18; 5:17-18; 7:54-60; 12:1-4; 14:5-6). Jesus, in his parable of the farmer and the seed, noted the withering effects of persecution on those with shallow faith (Matt 13:20-21; Mark 4:16-17). Persecution purifies God’s people and gives them the opportunity to conform more closely to the character of Jesus. The apostles’ experiences in Acts bear out Paul’s general statement: “Everyone who wants to live a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12; see Mark 10:29-30).<\/p>\n<p>Jesus told his disciples to expect to defend their faith in hostile settings (Matt 10:18-20; Luke 21:12-15), and the apostles and other leaders did so with courage and boldness (e.g., Acts 4:8-12, 31; 5:29-32; 6:8-10; 8:4-40; 9:27). Christians are called to defend their faith courageously and graciously, explaining their convictions to those who ask questions (Col 4:6; 2 Tim 2:24-25; 1 Pet 3:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 18:2-15; 19:1-18; Neh 4:1-3; Jer 37:1–38:28; Matt 10:16-39; 13:20-21; 23:34-38; 24:9-14; Mark 10:29-31; 13:9-13; Luke 11:47-51; 12:11-12; 21:12-19; John 16:1-4; Acts 4:13-31; 5:17-42; 6:8–8:4; 9:1-31; 12:1-19; 14:1-7; 22:3-29; 23:12-31; 26:9-11; Gal 1:13; 1 Thes 2:14-16; 2 Tim 3:11-14; 1 Pet 3:13-18<\/p>","summary_ro":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","summary_en":"Persecution Persecution is a common experience of God’s people. God’s servants have often faced hostility and opposition (e.g., Deut 30:7; 1 Kgs 18:13; Neh 4:1-3; Jer 37:11–38:28; Matt 23:34-37; Luke 11:49-51; 1 Thes 2:14-16). Jesus himself dealt with persecution (Luke 4:28-30; John 5:16). At the end of his earthly life, he endured mocking, beating, and a horrible death by crucifixion, and he told his disciples to expect the same kind of treatment (Matt 10:16-25; 24:9; Mark 13:9-13; Luke 21:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150739,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Suffering","title_en":"Christian Suffering","content_ro":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","content_en":"<h3>Christian Suffering<\/h3>\n<p>We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence.<\/p>\n<p>God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoying the glory that he has already won.<\/p>\n<p>First Peter focuses heavily on Christian suffering, especially unjust persecution at the hands of people hostile to the faith. The several themes about suffering that are woven throughout the letter find their climactic expression in 4:12-19.<\/p>\n<p>We need to commit ourselves to doing what is right when we face suffering (4:19). Our difficulties can always provide an excuse for sinning, but when difficulties come our way, we must live exemplary lives, characterized by love for others. Our loving response to enemies in the midst of trials can be a powerful opportunity to share our faith. By treating our persecutors with love and kindness, we can make our faith respectable and even attractive to them.<\/p>\n<p>We need to remember in our trials that God is both sovereign and faithful (4:19). He controls all the circumstances of life, and we don’t need to fear that a trial will come our way apart from God’s oversight or will.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 48:10; 52:13–53:12; 63:7-9; Mark 10:35-40; Acts 5:41; 9:16; 14:22; Rom 8:17-23; 2 Cor 1:5-7; 4:10; 12:10; Phil 1:29; Col 1:24; 1 Thes 2:14; 2 Thes 1:5; 2 Tim 3:12; Heb 2:9-10; 5:8; 13:12; Jas 5:11-13; 1 Pet 4:12-19<\/p>","summary_ro":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","summary_en":"Christian Suffering We should not be surprised when suffering comes (1 Pet 4:12). Christians who live a countercultural lifestyle in obedience to God should expect the culture to respond with hostility. We should expect mockery, discrimination, trumped-up charges, and even violence. God has a purpose for us in suffering: It brings us into fellowship with Christ, who suffered before he was glorified (4:13; see also Rom 8:17). By suffering in fellowship with Christ, we can be confident of enjoy...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":58393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:15","title_en":"Study Note: 1 Tesaloniceni 2:15","content_ro":"<p><strong>2:15<\/strong> Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role <em>some of the Jews<\/em> had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had <em>persecuted<\/em> the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).<\/p>","content_en":"<p><strong>2:15<\/strong> Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role <em>some of the Jews<\/em> had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had <em>persecuted<\/em> the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).<\/p>","summary_ro":"2:15 Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role some of the Jews had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had persecuted the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).","summary_en":"2:15 Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role some of the Jews had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had persecuted the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:15","title_en":"Study Note: 1 Tesaloniceni 2:15","content_ro":"<p><strong>2:15<\/strong> Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role <em>some of the Jews<\/em> had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had <em>persecuted<\/em> the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).<\/p>","content_en":"<p><strong>2:15<\/strong> Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role <em>some of the Jews<\/em> had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had <em>persecuted<\/em> the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).<\/p>","summary_ro":"2:15 Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role some of the Jews had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had persecuted the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).","summary_en":"2:15 Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role some of the Jews had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had persecuted the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113645,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:15","title_en":"Study Note: 1 Tesaloniceni 2:15","content_ro":"<p><strong>2:15<\/strong> Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role <em>some of the Jews<\/em> had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had <em>persecuted<\/em> the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).<\/p>","content_en":"<p><strong>2:15<\/strong> Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role <em>some of the Jews<\/em> had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had <em>persecuted<\/em> the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).<\/p>","summary_ro":"2:15 Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role some of the Jews had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had persecuted the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).","summary_en":"2:15 Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role some of the Jews had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had persecuted the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141271,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:15","title_en":"Study Note: 1 Tesaloniceni 2:15","content_ro":"<p><strong>2:15<\/strong> Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role <em>some of the Jews<\/em> had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had <em>persecuted<\/em> the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).<\/p>","content_en":"<p><strong>2:15<\/strong> Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role <em>some of the Jews<\/em> had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had <em>persecuted<\/em> the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).<\/p>","summary_ro":"2:15 Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role some of the Jews had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had persecuted the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).","summary_en":"2:15 Paul was not anti-Jewish; out of love for his own people, he prayed for their salvation (Rom 9:1-5; 10:1). But he was aware of the role some of the Jews had in the deaths of God’s messengers, including Jesus (1 Kgs 19:10; Acts 7:52). Now they had persecuted the apostolic messengers in Thessalonica (Acts 17:10; 2 Cor 11:26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":58394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:16","title_en":"Study Note: 1 Tesaloniceni 2:16","content_ro":"<p><strong>2:16<\/strong> The mission to the <em>Gentiles<\/em> was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins <em>pile up<\/em> to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).<\/p>","content_en":"<p><strong>2:16<\/strong> The mission to the <em>Gentiles<\/em> was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins <em>pile up<\/em> to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).<\/p>","summary_ro":"2:16 The mission to the Gentiles was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins pile up to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).","summary_en":"2:16 The mission to the Gentiles was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins pile up to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:16","title_en":"Study Note: 1 Tesaloniceni 2:16","content_ro":"<p><strong>2:16<\/strong> The mission to the <em>Gentiles<\/em> was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins <em>pile up<\/em> to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).<\/p>","content_en":"<p><strong>2:16<\/strong> The mission to the <em>Gentiles<\/em> was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins <em>pile up<\/em> to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).<\/p>","summary_ro":"2:16 The mission to the Gentiles was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins pile up to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).","summary_en":"2:16 The mission to the Gentiles was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins pile up to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113646,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:16","title_en":"Study Note: 1 Tesaloniceni 2:16","content_ro":"<p><strong>2:16<\/strong> The mission to the <em>Gentiles<\/em> was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins <em>pile up<\/em> to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).<\/p>","content_en":"<p><strong>2:16<\/strong> The mission to the <em>Gentiles<\/em> was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins <em>pile up<\/em> to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).<\/p>","summary_ro":"2:16 The mission to the Gentiles was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins pile up to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).","summary_en":"2:16 The mission to the Gentiles was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins pile up to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141272,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:16","title_en":"Study Note: 1 Tesaloniceni 2:16","content_ro":"<p><strong>2:16<\/strong> The mission to the <em>Gentiles<\/em> was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins <em>pile up<\/em> to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).<\/p>","content_en":"<p><strong>2:16<\/strong> The mission to the <em>Gentiles<\/em> was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins <em>pile up<\/em> to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).<\/p>","summary_ro":"2:16 The mission to the Gentiles was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins pile up to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).","summary_en":"2:16 The mission to the Gentiles was one of the most important issues in the early church (Acts 11:18; 13:46-49; 28:28; Rom 1:16). • Judgment comes when sins pile up to their complete measure (Gen 15:16; Dan 8:23; cp. Matt 23:31-36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":15739,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heart","title_en":"Heart","content_ro":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","content_en":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","summary_ro":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","summary_en":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37192,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to the Thessalonians","title_en":"First Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","summary_en":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:17","title_en":"Study Note: 1 Tesaloniceni 2:17","content_ro":"<p><strong>2:17<\/strong> <em>separated:<\/em> Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).<\/p>","content_en":"<p><strong>2:17<\/strong> <em>separated:<\/em> Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).<\/p>","summary_ro":"2:17 separated: Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).","summary_en":"2:17 separated: Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:17","title_en":"Study Note: 1 Tesaloniceni 2:17","content_ro":"<p><strong>2:17<\/strong> <em>separated:<\/em> Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).<\/p>","content_en":"<p><strong>2:17<\/strong> <em>separated:<\/em> Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).<\/p>","summary_ro":"2:17 separated: Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).","summary_en":"2:17 separated: Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113647,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:17","title_en":"Study Note: 1 Tesaloniceni 2:17","content_ro":"<p><strong>2:17<\/strong> <em>separated:<\/em> Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).<\/p>","content_en":"<p><strong>2:17<\/strong> <em>separated:<\/em> Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).<\/p>","summary_ro":"2:17 separated: Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).","summary_en":"2:17 separated: Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141273,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:17","title_en":"Study Note: 1 Tesaloniceni 2:17","content_ro":"<p><strong>2:17<\/strong> <em>separated:<\/em> Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).<\/p>","content_en":"<p><strong>2:17<\/strong> <em>separated:<\/em> Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).<\/p>","summary_ro":"2:17 separated: Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).","summary_en":"2:17 separated: Paul describes his unplanned departure from Thessalonica (see Acts 17:10) as depriving these new believers of their spiritual parents. However, this absence was not neglect. As evidenced by Paul’s attempts to return to the church, the separation was unintentional (cp. Phil 1:7; Col 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":33985,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Satan","title_en":"Satan","content_ro":"<h3>SATAN<\/h3>\n<p>Spirit being who opposes God and seeks to frustrate his plans and lead his people into rebellion.<\/p>\n<p>Satan is seldom mentioned in the OT. He is pictured as an angel who acts as the heavenly prosecutor (Jb 1:6-12; 2:1-7; Zec 3:1-2). As such, he is called “the satan” or “the accuser,” and there is nothing in the context to indicate that the angel is evil. It is not until the late OT period that Satan appears as a tempter: in 1 Chronicles 21:1, the story of 2 Samuel 24:1 is retold with Satan (used for the first time as a proper name) substituted for God and pictured as an evil figure. The OT, then, has no developed doctrine of Satan but contains the raw material from which the later doctrine came. (Some people see Lucifer of Is 14:12 as a reference to Satan, but the context is clearly referring to the king of Babylon; it is therefore unlikely that any reference to Satan was intended.)<\/p>\n<p>The Jews further developed the idea of Satan during the intertestamental period, also calling him Belial, Mastema, and Sammael. Three differing conceptions appear. First, the Satan of the OT reappears in the roles of tempting people, of accusing them in heaven before God, and of hindering God’s saving plan (Jubilees 11:5; 17:16; Assumption of Moses 17; 1 Enoch 40:7). Second, the Dead Sea Scrolls present Satan (Belial) as the leader of the evil forces and attacker of the righteous. This development was probably influenced by the evil god of Zoroastrian religion. But unlike the Zoroastrian idea, the scrolls never present two gods but rather one God who has created both Belial and the Prince of Light (who is sure to win in the end, for God is with him). Third, in this literature Satan is often identified with OT stories from which his name was originally absent: he lusted after Eve and therefore caused the fall (Wisd of Sol 2:24), he controls the angels who fell in Genesis 6:1-4 (Jubilees 10:5-8; 19:28), or he is a fallen angel himself (2 Enoch 29:4).<\/p>\n<p>The NT has a developed portrayal of Satan, and he comes with a whole list of names: Satan (Hebrew for “accuser”), devil (the Greek translation of Satan), Belial, Beelzebul, the Adversary, the Dragon, the Enemy, the Serpent, the Tester, and the Wicked One. Satan is pictured as the ruler of a host of angels (Mt 25:41) and the controller of the world (Lk 4:6; Acts 26:18; 2 Cor 4:4), who especially governs all who are not Christians (Mk 4:15; Jn 8:44; Acts 13:10; Col 1:13). He is opposed to God and seeks to alienate all people from God; therefore, he is an especially dangerous foe of Christians (Lk 8:33; 1 Cor 7:5; 1 Pt 5:8), who must steadfastly resist him and see through his cunning (2 Cor 2:11; Eph 6:11; Jas 4:7). Satan works his evil will by tempting persons (Jn 13:2; Acts 5:3), by hindering God’s workers (1 Thes 2:18), by accusing Christians before God (Rv 12:10), and by controlling the evil persons who resist the gospel (2 Thes 2:9; Rv 2:9, 13; 13:2).<\/p>\n<p>Most importantly, however, the NT teaches us that this being, who has been evil from the beginning (1 Jn 3:8), has now been bound and cast out of heaven through the ministry of Jesus (Lk 10:18; Rv 12). While Satan is still a dangerous enemy, Jesus himself prays for us and has given us the powerful weapons of prayer, faith, and the efficacy of his blood. Satan can still cause physical illness when allowed by God (2 Cor 12:7), and persons can be delivered over to him for punishment (1 Cor 5:5; 1 Tm 1:20). Satan will always be under God’s control, who will eventually destroy him (Rom 16:20; Rv 20:10).<\/p>\n<p><em>See also<\/em> Angel; Demon; Demon-possession; Lucifer.<\/p>","content_en":"<h3>SATAN<\/h3>\n<p>Spirit being who opposes God and seeks to frustrate his plans and lead his people into rebellion.<\/p>\n<p>Satan is seldom mentioned in the OT. He is pictured as an angel who acts as the heavenly prosecutor (Jb 1:6-12; 2:1-7; Zec 3:1-2). As such, he is called “the satan” or “the accuser,” and there is nothing in the context to indicate that the angel is evil. It is not until the late OT period that Satan appears as a tempter: in 1 Chronicles 21:1, the story of 2 Samuel 24:1 is retold with Satan (used for the first time as a proper name) substituted for God and pictured as an evil figure. The OT, then, has no developed doctrine of Satan but contains the raw material from which the later doctrine came. (Some people see Lucifer of Is 14:12 as a reference to Satan, but the context is clearly referring to the king of Babylon; it is therefore unlikely that any reference to Satan was intended.)<\/p>\n<p>The Jews further developed the idea of Satan during the intertestamental period, also calling him Belial, Mastema, and Sammael. Three differing conceptions appear. First, the Satan of the OT reappears in the roles of tempting people, of accusing them in heaven before God, and of hindering God’s saving plan (Jubilees 11:5; 17:16; Assumption of Moses 17; 1 Enoch 40:7). Second, the Dead Sea Scrolls present Satan (Belial) as the leader of the evil forces and attacker of the righteous. This development was probably influenced by the evil god of Zoroastrian religion. But unlike the Zoroastrian idea, the scrolls never present two gods but rather one God who has created both Belial and the Prince of Light (who is sure to win in the end, for God is with him). Third, in this literature Satan is often identified with OT stories from which his name was originally absent: he lusted after Eve and therefore caused the fall (Wisd of Sol 2:24), he controls the angels who fell in Genesis 6:1-4 (Jubilees 10:5-8; 19:28), or he is a fallen angel himself (2 Enoch 29:4).<\/p>\n<p>The NT has a developed portrayal of Satan, and he comes with a whole list of names: Satan (Hebrew for “accuser”), devil (the Greek translation of Satan), Belial, Beelzebul, the Adversary, the Dragon, the Enemy, the Serpent, the Tester, and the Wicked One. Satan is pictured as the ruler of a host of angels (Mt 25:41) and the controller of the world (Lk 4:6; Acts 26:18; 2 Cor 4:4), who especially governs all who are not Christians (Mk 4:15; Jn 8:44; Acts 13:10; Col 1:13). He is opposed to God and seeks to alienate all people from God; therefore, he is an especially dangerous foe of Christians (Lk 8:33; 1 Cor 7:5; 1 Pt 5:8), who must steadfastly resist him and see through his cunning (2 Cor 2:11; Eph 6:11; Jas 4:7). Satan works his evil will by tempting persons (Jn 13:2; Acts 5:3), by hindering God’s workers (1 Thes 2:18), by accusing Christians before God (Rv 12:10), and by controlling the evil persons who resist the gospel (2 Thes 2:9; Rv 2:9, 13; 13:2).<\/p>\n<p>Most importantly, however, the NT teaches us that this being, who has been evil from the beginning (1 Jn 3:8), has now been bound and cast out of heaven through the ministry of Jesus (Lk 10:18; Rv 12). While Satan is still a dangerous enemy, Jesus himself prays for us and has given us the powerful weapons of prayer, faith, and the efficacy of his blood. Satan can still cause physical illness when allowed by God (2 Cor 12:7), and persons can be delivered over to him for punishment (1 Cor 5:5; 1 Tm 1:20). Satan will always be under God’s control, who will eventually destroy him (Rom 16:20; Rv 20:10).<\/p>\n<p><em>See also<\/em> Angel; Demon; Demon-possession; Lucifer.<\/p>","summary_ro":"SATAN Spirit being who opposes God and seeks to frustrate his plans and lead his people into rebellion. Satan is seldom mentioned in the OT. He is pictured as an angel who acts as the heavenly prosecutor (Jb 1:6-12; 2:1-7; Zec 3:1-2). As such, he is called “the satan” or “the accuser,” and there is nothing in the context to indicate that the angel is evil. It is not until the late OT period that Satan appears as a tempter: in 1 Chronicles 21:1, the story of 2 Samuel 24:1 is retold with Satan ...","summary_en":"SATAN Spirit being who opposes God and seeks to frustrate his plans and lead his people into rebellion. Satan is seldom mentioned in the OT. He is pictured as an angel who acts as the heavenly prosecutor (Jb 1:6-12; 2:1-7; Zec 3:1-2). As such, he is called “the satan” or “the accuser,” and there is nothing in the context to indicate that the angel is evil. It is not until the late OT period that Satan appears as a tempter: in 1 Chronicles 21:1, the story of 2 Samuel 24:1 is retold with Satan ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37175,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter to the Thessalonians","title_en":"First Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, First Letter to the<\/h3>\n<p>Paul’s first epistle to the church at Thessalonica.<\/p>\n<p>Preview<\/p>\n<p>• Author(s)<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n\n<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5:27) show that the letter was essentially Paul’s. From the 19th century, a few scholars have questioned the Pauline authorship of the epistle, but without convincing reasons. The issues dealt with in this letter are manifestly issues faced by a church in the earliest stages of its existence. In the light of differences of expression between this and other Pauline letters, some have suggested that Silvanus or Timothy may have had a significant part in writing it, but that is uncertain. The early church had no doubts about the authorship of the letter.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The letter is addressed specifically to “the church of the Thessalonians” (1:1). According to Acts 17:1-9, Paul, with Silas (Silvanus) and Timothy, in the course of their missionary work in the Roman province of Macedonia, came from Philippi to Thessalonica. He went first, as was his custom, to the synagogue, and for three Sabbaths explained and proved from the Scriptures that the Christ should suffer and rise from the dead, declaring that Jesus was the Christ. Some Jews believed in Jesus as their Messiah, as did many God-fearing Greeks and several prominent women. But then the Jews stirred up opposition, so that Paul and his coworkers had to leave Thessalonica.<\/p>\n<p>The actual time spent in Thessalonica was probably more than three weeks. In this letter Paul speaks of working for his support so as not to burden the Thessalonians (1 Thes 2:9). References concerning his actions and attitudes among them imply a longer time, and Philippians 4:16 speaks of the Philippian Christians twice sending help to Paul in Thessalonica.<\/p>\n<p>With Silas, and presumably Timothy, Paul went on to Berea, and his coworkers stayed there when Paul proceeded to Athens (Acts 17:10-15). When Timothy joined Paul at Athens, Paul sent Timothy to the Thessalonian Christians because he was concerned about how they were faring against their opposition. Timothy returned from Thessalonica with good news. Subsequently, Paul wrote this letter.<\/p>\n<p>Acts 18:5 speaks of Timothy and Silas coming back from Macedonia to the apostle in Corinth. It was probably from Corinth, in the early part of his 18-month stay, that Paul wrote this letter. Since his work in Corinth can be approximately dated, this epistle was probably written early in the year 50, in all likelihood about a year after the first preaching of the gospel in Thessalonica.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Timothy’s report of the situation in Thessalonica motivated Paul to write this letter. Possibly Timothy brought a letter from the Thessalonians. This is suggested by the way Paul introduced certain subjects (“concerning brotherly love,” 4:9; “concerning those who are asleep,” 4:13; “as to the times and the seasons,” 5:1) and then said that he didn’t need to write to them about these things. There were several reasons why Paul wrote to the Thessalonians:<\/p>\n<p>1. He wanted to commend the Thessalonian Christians for their faith and devotion, which had become widely known as an example to others (1:7-10).<\/p>\n<li>2. He realized that the persecution he had faced in Thessalonica had continued for those he left behind, and he wanted to encourage them to stand fast (2:13-16). He had feared for them but was delighted by the news of their steadfastness (3:1-10).<\/li>\n<li>3. There were those who had been misrepresenting the apostle in Thessalonica, perhaps the Jews who had initiated opposition to him when he was there (Acts 17:5). They probably said that he was only a religious charlatan who had turned them away from their religion to his new faith, and they would never see him again. So the apostle reminded them of his methods and attitudes among them (1 Thes 2:1-12) and told of his desires and plans to see them again (vv 17-18).<\/li>\n<li>4. It was necessary also to urge the Thessalonian Christians to live true to Christian standards, especially in the matter of sexual morality (4:1-8). Other matters concerning their way of life and their relationships within the Christian fellowship also needed attention (4:9-12; 5:12-22).<\/li>\n<li>5. Another major concern was to deal with the misconceptions of the Thessalonian Christians regarding those who had died and the second coming of the Lord (4:13-18). In relation to the future hope, there was also the question of “the times and the seasons,” and Paul repeated the teaching he had given when among them (5:1-11).<\/li>\n<li>6. There may also have been a danger of disunity that led the apostle to emphasize the fellowship of all believers (5:27), to urge them not to disparage any spiritual gifts (vv 19-21), and not to fail in respecting their leaders (v 12).<\/li>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for the Thessalonians’ Response to the Gospel (1:2-10)<\/h5>\n<p>Paul prayed with gratitude that in their lives the fruits of faith, love, and hope were evident. The gospel had come to them in the power of the Holy Spirit, backed by the lives of its messengers. Even though receiving the gospel had involved suffering, their faith was an example to the Christians of the Roman provinces of Macedonia and Achaia. The Thessalonians had turned to the living God from idols, indicating that most of the believers were Gentiles rather than Jews.<\/p>\n<h5>Paul’s Defense of His Ministry in Thessalonica (2:1-12)<\/h5>\n<p>Because of false accusations made about him, Paul found it necessary to defend his ministry. He had come from an experience of persecution in Philippi and had to face “great opposition” in Thessalonica. There was no guile in his trying to persuade them of the gospel’s truth. That gospel was entrusted to him by God, and his one desire was to communicate it to them in all integrity.<\/p>\n<h5>Their Acceptance of the Gospel (2:13-16)<\/h5>\n<p>The Thessalonians had accepted the gospel as “the word of God” and had suffered at the hands of their own people. Such persecutors must face the righteous judgment of God.<\/p>\n<h5>Paul’s Continuing Concern for Them (2:17-20)<\/h5>\n<p>If Paul’s accusers were saying that the Thessalonians would never see him again, he could give the assurance that he had often wanted to return but had been prevented. In saying “Satan hindered us,” Paul may have been referring to the incident in which Jason was compelled to promise the authorities that Paul would leave the city and not return (Acts 17:9). In any case, the Thessalonian Christians are his “glory and joy.” His delight will be for them to stand “before our Lord Jesus Christ at his coming.”<\/p>\n<h5>Timothy’s Mission (3:1-5)<\/h5>\n<p>Fearful for the Thessalonian Christians facing persecution, Paul was willing to be left alone in the work of the gospel in Athens (see Acts 17:16-34) and sent Timothy to encourage and support them in all their “afflictions.” Paul reiterated that Christians must always be prepared to face suffering.<\/p>\n<h5>The Good News That Timothy Brought (3:6-10)<\/h5>\n<p>Paul himself had continued to have “distress and affliction” in the gospel’s cause, but the news of their faith and love had revived his spirit and given him great cause for thanksgiving to God. He was praying that he might see them again and strengthen them further in faith.<\/p>\n<h5>Paul’s Prayer (3:11-13)<\/h5>\n<p>Paul’s prayer was that God might return him to his friends in Thessalonica, and that they might overflow with love and be established in holiness of life, so as to appear “blameless, and holy when [they] stand before God our Father on that day when our Lord Jesus comes with all those who belong to him” (3:13, <span>nlt<\/span>).<\/p>\n<h5>Exhortation to Purity of Life (4:1-8)<\/h5>\n<p>Holiness, not immorality, and sanctification, not uncleanness, are the Christian’s calling. Paul stressed this by saying that living in a contrary way demonstrated disregard for the Holy Spirit. Christian standards must be utterly different from the prevailing standards among the heathen who don’t know God. For example, sexual relationships must not be determined by lust but expressed in holiness and honor within the bonds of marriage.<\/p>\n<h5>Practical Exhortation (4:9-12)<\/h5>\n<p>The Christian duty of mutual love had been demonstrated in Thessalonica, but Paul asked that it be shown in increasing measure. He exhorted them to live quietly and work for their living, and to not be dependent on others for support.<\/p>\n<h5>What Happened to Those Who Had Died Since Becoming Believers (4:13-18)<\/h5>\n<p>The Thessalonians may have written Paul about this issue. Paul told them they didn’t need to grieve, as those without hope, for their loved ones who had died. Those who are alive and those who have died will share together in the joy and triumph of the Lord’s return. Those who have died “will rise first”; those who are alive on earth will be caught up to meet their Master; then together, living and departed, “shall always be with the Lord.” With that assurance they can “comfort one another.”<\/p>\n<h5>Living in Readiness for the Lord’s Coming (5:1-11)<\/h5>\n<p>Perhaps further questions had been asked about “the times and the seasons” in relation to the Second Coming. Neither they nor anyone else knows the time. The Lord will come unexpectedly like “a thief in the night.” What matters, therefore, is that Christians should never be complacent but ready at all times, living as “children of the day,” so that, waking or sleeping, “we might live with him.”<\/p>\n<h5>Other Christian Duties (5:12-22)<\/h5>\n<p>In the last main section of the letter, Paul urged the Thessalonian Christians to respect their leaders and to acknowledge their oversight; to live at peace, in unity; to do and encourage all that is good. The will of God for the Christian life is constant joy, prayer, and praise. The Holy Spirit is not to be quenched, the gift of prophecy is not to be despised, but all things claiming to be of God must be tested, so that the good can be embraced and the evil rejected.<\/p>\n<h5>Conclusion (5:23-28)<\/h5>\n<p>The final prayer of the letter is for their holiness of life, so that they may stand “blameless at the coming of our Lord Jesus Christ.” “Pray for us” is the apostle’s plea. Greetings are to be passed on and the letter read to all the believers.<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, Second Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","summary_en":"THESSALONIANS, First Letter to the Paul’s first epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) The names of Paul, Silas (Greek “Silvanus”), and Timothy stand at the head of this letter, and as with other letters of Paul, his coworkers may have had some share in the writing of the letter. Often the plural pronouns “we” and “us” are retained, but “I, Paul” (1 Thes 2:18) and the singular pronoun in other places (see 3:5; 5...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:18","title_en":"Study Note: 1 Tesaloniceni 2:18","content_ro":"<p><strong>2:18<\/strong> <em>again and again:<\/em> Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of <em>Satan<\/em> (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.<\/p>","content_en":"<p><strong>2:18<\/strong> <em>again and again:<\/em> Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of <em>Satan<\/em> (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.<\/p>","summary_ro":"2:18 again and again: Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of Satan (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.","summary_en":"2:18 again and again: Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of Satan (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:18","title_en":"Study Note: 1 Tesaloniceni 2:18","content_ro":"<p><strong>2:18<\/strong> <em>again and again:<\/em> Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of <em>Satan<\/em> (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.<\/p>","content_en":"<p><strong>2:18<\/strong> <em>again and again:<\/em> Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of <em>Satan<\/em> (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.<\/p>","summary_ro":"2:18 again and again: Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of Satan (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.","summary_en":"2:18 again and again: Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of Satan (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113648,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:18","title_en":"Study Note: 1 Tesaloniceni 2:18","content_ro":"<p><strong>2:18<\/strong> <em>again and again:<\/em> Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of <em>Satan<\/em> (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.<\/p>","content_en":"<p><strong>2:18<\/strong> <em>again and again:<\/em> Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of <em>Satan<\/em> (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.<\/p>","summary_ro":"2:18 again and again: Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of Satan (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.","summary_en":"2:18 again and again: Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of Satan (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141274,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:18","title_en":"Study Note: 1 Tesaloniceni 2:18","content_ro":"<p><strong>2:18<\/strong> <em>again and again:<\/em> Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of <em>Satan<\/em> (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.<\/p>","content_en":"<p><strong>2:18<\/strong> <em>again and again:<\/em> Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of <em>Satan<\/em> (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.<\/p>","summary_ro":"2:18 again and again: Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of Satan (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.","summary_en":"2:18 again and again: Paul made repeated attempts to return to the Thessalonian church. Despite the opposition of Satan (see Rom 16:20; 2 Cor 2:11; Eph 6:10-12), both Timothy (1 Thes 3:2, 5) and Paul (Acts 20:1-3) were eventually able to visit the church again.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67348,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94974,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122600,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150226,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":8177,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Crown","title_en":"Crown","content_ro":"<h3>CROWN<\/h3>\n<p>Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—perhaps a narrow band of silk studded with jewels. Like the high priest’s, the king’s crown also indicated a divinely appointed office (2 Kgs 11:12; Pss 89:39; 132:18). A second type of crown was a massive gold and jeweled symbol of office worn by pagan kings and idols (2 Sm 12:30; Est 1:11). The prophet Zechariah placed such a crown on Joshua the high priest to indicate the union of royal and priestly functions (Zec 6:11, 14). A third type of crown was a wreath of flowers used at a banquet to symbolize joy and celebration (Sg 3:11; Is 28:1; Wisd of Sol 2:8).<\/p>\n<p>The word “crown” is used metaphorically to indicate rule or royalty (Na 3:17, <span>kjv<\/span>), glory or honor (Jb 19:9; Ps 8:5; Ez 16:12), joy (Ez 23:42), or pride (Jb 31:36; Is 28:3).<\/p>\n<p>In the NT the most common word for “crown” means a laurel wreath worn at banquets or a prize given as a civic or military honor. The apostle Paul alluded to its use as an athletic prize when he urged Christians to be disciplined in striving for a “crown” that would not wither (1 Cor 9:25; 2 Tm 2:5). Paul regarded his converts as his “joy and crown” (Phil 4:1; 1 Thes 2:19).<\/p>\n<p>A victor’s wreath symbolizes the eternal life inherited by Christians who have persevered (Jas 1:12; 1 Pt 5:4; Rv 2:10; 3:11). In the book of Revelation the victories of the locusts (9:7), the woman (12:1), and Christ (6:2; 14:14) are symbolized by laurel crowns. A different Greek word, meaning a royal crown, is used for the diadems on the heads of the dragon (12:3), the beast from the sea (13:1), and Christ (19:12).<\/p>\n<p>Jesus’ crown of thorns was a circlet formed from a prickly shrub—an ironic parody of a victor’s wreath (Mk 15:17-18). Its combination with the robe, scepter (Mt 27:27-29), and satirical inscription on the cross that Jesus was “the King of the Jews” (Mk 15:26), were all meant to mock him as a defeated messianic aspirant.<\/p>","content_en":"<h3>CROWN<\/h3>\n<p>Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—perhaps a narrow band of silk studded with jewels. Like the high priest’s, the king’s crown also indicated a divinely appointed office (2 Kgs 11:12; Pss 89:39; 132:18). A second type of crown was a massive gold and jeweled symbol of office worn by pagan kings and idols (2 Sm 12:30; Est 1:11). The prophet Zechariah placed such a crown on Joshua the high priest to indicate the union of royal and priestly functions (Zec 6:11, 14). A third type of crown was a wreath of flowers used at a banquet to symbolize joy and celebration (Sg 3:11; Is 28:1; Wisd of Sol 2:8).<\/p>\n<p>The word “crown” is used metaphorically to indicate rule or royalty (Na 3:17, <span>kjv<\/span>), glory or honor (Jb 19:9; Ps 8:5; Ez 16:12), joy (Ez 23:42), or pride (Jb 31:36; Is 28:3).<\/p>\n<p>In the NT the most common word for “crown” means a laurel wreath worn at banquets or a prize given as a civic or military honor. The apostle Paul alluded to its use as an athletic prize when he urged Christians to be disciplined in striving for a “crown” that would not wither (1 Cor 9:25; 2 Tm 2:5). Paul regarded his converts as his “joy and crown” (Phil 4:1; 1 Thes 2:19).<\/p>\n<p>A victor’s wreath symbolizes the eternal life inherited by Christians who have persevered (Jas 1:12; 1 Pt 5:4; Rv 2:10; 3:11). In the book of Revelation the victories of the locusts (9:7), the woman (12:1), and Christ (6:2; 14:14) are symbolized by laurel crowns. A different Greek word, meaning a royal crown, is used for the diadems on the heads of the dragon (12:3), the beast from the sea (13:1), and Christ (19:12).<\/p>\n<p>Jesus’ crown of thorns was a circlet formed from a prickly shrub—an ironic parody of a victor’s wreath (Mk 15:17-18). Its combination with the robe, scepter (Mt 27:27-29), and satirical inscription on the cross that Jesus was “the King of the Jews” (Mk 15:26), were all meant to mock him as a defeated messianic aspirant.<\/p>","summary_ro":"CROWN Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—pe...","summary_en":"CROWN Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—pe...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28893,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Parousia*","title_en":"Parousia*","content_ro":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","content_en":"<h3>PAROUSIA*<\/h3>\n<p>Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages.<\/p>\n<p>Paul was probably responsible for the technical emphasis on Christ’s return. While rejecting all attempts to calculate the time (1 Thes 5:1-2; 2 Thes 2:2-3; cf. Mt 24:4-36), he nonetheless paints a vivid picture of the Parousia (1 Thes 4:13-18; 2 Thes 1:7–2:8; see also 1 Cor 15:20-28, 50-55). According to his teaching, it will be a personal, visible, sudden, and glorious coming (1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15-17). Though apparently he felt he and his readers would experience Christ’s return (1 Thes 4:15; cf. Rom 8:23; 13:11), his approaching martyrdom caused him to moderate his thinking (Phil 1:23). James, also sensing the delay in Christ’s return, called for patience (Jas 5:7-8). Peter, too, cautioned against allowing the delay to create doubt (2 Pt 3:8-10). The message is not myth (2 Pt 1:16), and scoffers will be silenced (3:3-4). John encouraged consistent faith lest the believer be put to shame at his coming (1 Jn 2:28).<\/p>\n<p><em>See also<\/em> Eschatology; Second Coming of Christ.<\/p>","summary_ro":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","summary_en":"PAROUSIA* Transliteration of a Greek word meaning “presence,” “arrival,” “appearance,” or “coming.” While it is used often with reference to people (1 Cor 16:17; 2 Cor 7:6; 10:10; Phil 1:26; 2:12) and once with reference to the Antichrist (2 Thes 2:9), the word is employed most frequently with reference to Christ (Mt 24:3, 27, 37-39; 1 Cor 15:23; 1 Thes 2:19; 3:13; 4:15; 5:23; 2 Thes 2:1, 8). Consequently, the Parousia has come to denote the second coming of Christ at the end of the ages. Pau...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34293,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Coming of Christ*, Second","title_en":"Coming of Christ*, Second","content_ro":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","content_en":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","summary_ro":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","summary_en":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:19","title_en":"Study Note: 1 Tesaloniceni 2:19","content_ro":"<p><strong>2:19<\/strong> In the Greek and Roman world, a <em>crown<\/em> was given to those who received great civic honor or who were victorious in athletic games.<\/p>","content_en":"<p><strong>2:19<\/strong> In the Greek and Roman world, a <em>crown<\/em> was given to those who received great civic honor or who were victorious in athletic games.<\/p>","summary_ro":"2:19 In the Greek and Roman world, a crown was given to those who received great civic honor or who were victorious in athletic games.","summary_en":"2:19 In the Greek and Roman world, a crown was given to those who received great civic honor or who were victorious in athletic games.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:19","title_en":"Study Note: 1 Tesaloniceni 2:19","content_ro":"<p><strong>2:19<\/strong> In the Greek and Roman world, a <em>crown<\/em> was given to those who received great civic honor or who were victorious in athletic games.<\/p>","content_en":"<p><strong>2:19<\/strong> In the Greek and Roman world, a <em>crown<\/em> was given to those who received great civic honor or who were victorious in athletic games.<\/p>","summary_ro":"2:19 In the Greek and Roman world, a crown was given to those who received great civic honor or who were victorious in athletic games.","summary_en":"2:19 In the Greek and Roman world, a crown was given to those who received great civic honor or who were victorious in athletic games.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113649,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:19","title_en":"Study Note: 1 Tesaloniceni 2:19","content_ro":"<p><strong>2:19<\/strong> In the Greek and Roman world, a <em>crown<\/em> was given to those who received great civic honor or who were victorious in athletic games.<\/p>","content_en":"<p><strong>2:19<\/strong> In the Greek and Roman world, a <em>crown<\/em> was given to those who received great civic honor or who were victorious in athletic games.<\/p>","summary_ro":"2:19 In the Greek and Roman world, a crown was given to those who received great civic honor or who were victorious in athletic games.","summary_en":"2:19 In the Greek and Roman world, a crown was given to those who received great civic honor or who were victorious in athletic games.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141275,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:19","title_en":"Study Note: 1 Tesaloniceni 2:19","content_ro":"<p><strong>2:19<\/strong> In the Greek and Roman world, a <em>crown<\/em> was given to those who received great civic honor or who were victorious in athletic games.<\/p>","content_en":"<p><strong>2:19<\/strong> In the Greek and Roman world, a <em>crown<\/em> was given to those who received great civic honor or who were victorious in athletic games.<\/p>","summary_ro":"2:19 In the Greek and Roman world, a crown was given to those who received great civic honor or who were victorious in athletic games.","summary_en":"2:19 In the Greek and Roman world, a crown was given to those who received great civic honor or who were victorious in athletic games.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":58398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:20","title_en":"Study Note: 1 Tesaloniceni 2:20","content_ro":"<p><strong>2:20<\/strong> Paul views the Thessalonian believers—not his own accomplishments—as the source of his <em>pride<\/em><em>,<\/em> or renown, and his <em>joy<\/em> (3:9).<\/p>","content_en":"<p><strong>2:20<\/strong> Paul views the Thessalonian believers—not his own accomplishments—as the source of his <em>pride<\/em><em>,<\/em> or renown, and his <em>joy<\/em> (3:9).<\/p>","summary_ro":"2:20 Paul views the Thessalonian believers—not his own accomplishments—as the source of his pride, or renown, and his joy (3:9).","summary_en":"2:20 Paul views the Thessalonian believers—not his own accomplishments—as the source of his pride, or renown, and his joy (3:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86024,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:20","title_en":"Study Note: 1 Tesaloniceni 2:20","content_ro":"<p><strong>2:20<\/strong> Paul views the Thessalonian believers—not his own accomplishments—as the source of his <em>pride<\/em><em>,<\/em> or renown, and his <em>joy<\/em> (3:9).<\/p>","content_en":"<p><strong>2:20<\/strong> Paul views the Thessalonian believers—not his own accomplishments—as the source of his <em>pride<\/em><em>,<\/em> or renown, and his <em>joy<\/em> (3:9).<\/p>","summary_ro":"2:20 Paul views the Thessalonian believers—not his own accomplishments—as the source of his pride, or renown, and his joy (3:9).","summary_en":"2:20 Paul views the Thessalonian believers—not his own accomplishments—as the source of his pride, or renown, and his joy (3:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113650,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:20","title_en":"Study Note: 1 Tesaloniceni 2:20","content_ro":"<p><strong>2:20<\/strong> Paul views the Thessalonian believers—not his own accomplishments—as the source of his <em>pride<\/em><em>,<\/em> or renown, and his <em>joy<\/em> (3:9).<\/p>","content_en":"<p><strong>2:20<\/strong> Paul views the Thessalonian believers—not his own accomplishments—as the source of his <em>pride<\/em><em>,<\/em> or renown, and his <em>joy<\/em> (3:9).<\/p>","summary_ro":"2:20 Paul views the Thessalonian believers—not his own accomplishments—as the source of his pride, or renown, and his joy (3:9).","summary_en":"2:20 Paul views the Thessalonian believers—not his own accomplishments—as the source of his pride, or renown, and his joy (3:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141276,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Tesaloniceni 2:20","title_en":"Study Note: 1 Tesaloniceni 2:20","content_ro":"<p><strong>2:20<\/strong> Paul views the Thessalonian believers—not his own accomplishments—as the source of his <em>pride<\/em><em>,<\/em> or renown, and his <em>joy<\/em> (3:9).<\/p>","content_en":"<p><strong>2:20<\/strong> Paul views the Thessalonian believers—not his own accomplishments—as the source of his <em>pride<\/em><em>,<\/em> or renown, and his <em>joy<\/em> (3:9).<\/p>","summary_ro":"2:20 Paul views the Thessalonian believers—not his own accomplishments—as the source of his pride, or renown, and his joy (3:9).","summary_en":"2:20 Paul views the Thessalonian believers—not his own accomplishments—as the source of his pride, or renown, and his joy (3:9).","source":"StudyNotes.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"}}
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