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{"verseMap":{"1":[{"id":58478,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:1","title_en":"Study Note: 2 Tesaloniceni 3:1","content_ro":"<p><strong>3:1-5<\/strong> Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).<\/p>","content_en":"<p><strong>3:1-5<\/strong> Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).<\/p>","summary_ro":"3:1-5 Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).","summary_en":"3:1-5 Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58479,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:1","title_en":"Study Note: 2 Tesaloniceni 3:1","content_ro":"<p><strong>3:1<\/strong> <em>pray:<\/em> The prayer that the gospel would <em>spread rapidly<\/em> recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was <em>honored<\/em>.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>pray:<\/em> The prayer that the gospel would <em>spread rapidly<\/em> recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was <em>honored<\/em>.<\/p>","summary_ro":"3:1 pray: The prayer that the gospel would spread rapidly recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was honored.","summary_en":"3:1 pray: The prayer that the gospel would spread rapidly recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was honored.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86104,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:1","title_en":"Study Note: 2 Tesaloniceni 3:1","content_ro":"<p><strong>3:1-5<\/strong> Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).<\/p>","content_en":"<p><strong>3:1-5<\/strong> Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).<\/p>","summary_ro":"3:1-5 Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).","summary_en":"3:1-5 Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86105,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:1","title_en":"Study Note: 2 Tesaloniceni 3:1","content_ro":"<p><strong>3:1<\/strong> <em>pray:<\/em> The prayer that the gospel would <em>spread rapidly<\/em> recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was <em>honored<\/em>.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>pray:<\/em> The prayer that the gospel would <em>spread rapidly<\/em> recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was <em>honored<\/em>.<\/p>","summary_ro":"3:1 pray: The prayer that the gospel would spread rapidly recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was honored.","summary_en":"3:1 pray: The prayer that the gospel would spread rapidly recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was honored.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113730,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:1","title_en":"Study Note: 2 Tesaloniceni 3:1","content_ro":"<p><strong>3:1-5<\/strong> Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).<\/p>","content_en":"<p><strong>3:1-5<\/strong> Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).<\/p>","summary_ro":"3:1-5 Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).","summary_en":"3:1-5 Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113731,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:1","title_en":"Study Note: 2 Tesaloniceni 3:1","content_ro":"<p><strong>3:1<\/strong> <em>pray:<\/em> The prayer that the gospel would <em>spread rapidly<\/em> recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was <em>honored<\/em>.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>pray:<\/em> The prayer that the gospel would <em>spread rapidly<\/em> recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was <em>honored<\/em>.<\/p>","summary_ro":"3:1 pray: The prayer that the gospel would spread rapidly recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was honored.","summary_en":"3:1 pray: The prayer that the gospel would spread rapidly recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was honored.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141356,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:1","title_en":"Study Note: 2 Tesaloniceni 3:1","content_ro":"<p><strong>3:1-5<\/strong> Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).<\/p>","content_en":"<p><strong>3:1-5<\/strong> Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).<\/p>","summary_ro":"3:1-5 Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).","summary_en":"3:1-5 Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141357,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:1","title_en":"Study Note: 2 Tesaloniceni 3:1","content_ro":"<p><strong>3:1<\/strong> <em>pray:<\/em> The prayer that the gospel would <em>spread rapidly<\/em> recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was <em>honored<\/em>.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>pray:<\/em> The prayer that the gospel would <em>spread rapidly<\/em> recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was <em>honored<\/em>.<\/p>","summary_ro":"3:1 pray: The prayer that the gospel would spread rapidly recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was honored.","summary_en":"3:1 pray: The prayer that the gospel would spread rapidly recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was honored.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":58480,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:2","title_en":"Study Note: 2 Tesaloniceni 3:2","content_ro":"<p><strong>3:2<\/strong> Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to <em>be rescued<\/em> echoes Isa 25:4.<\/p>","content_en":"<p><strong>3:2<\/strong> Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to <em>be rescued<\/em> echoes Isa 25:4.<\/p>","summary_ro":"3:2 Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to be rescued echoes Isa 25:4.","summary_en":"3:2 Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to be rescued echoes Isa 25:4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:2","title_en":"Study Note: 2 Tesaloniceni 3:2","content_ro":"<p><strong>3:2<\/strong> Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to <em>be rescued<\/em> echoes Isa 25:4.<\/p>","content_en":"<p><strong>3:2<\/strong> Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to <em>be rescued<\/em> echoes Isa 25:4.<\/p>","summary_ro":"3:2 Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to be rescued echoes Isa 25:4.","summary_en":"3:2 Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to be rescued echoes Isa 25:4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113732,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:2","title_en":"Study Note: 2 Tesaloniceni 3:2","content_ro":"<p><strong>3:2<\/strong> Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to <em>be rescued<\/em> echoes Isa 25:4.<\/p>","content_en":"<p><strong>3:2<\/strong> Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to <em>be rescued<\/em> echoes Isa 25:4.<\/p>","summary_ro":"3:2 Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to be rescued echoes Isa 25:4.","summary_en":"3:2 Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to be rescued echoes Isa 25:4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141358,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:2","title_en":"Study Note: 2 Tesaloniceni 3:2","content_ro":"<p><strong>3:2<\/strong> Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to <em>be rescued<\/em> echoes Isa 25:4.<\/p>","content_en":"<p><strong>3:2<\/strong> Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to <em>be rescued<\/em> echoes Isa 25:4.<\/p>","summary_ro":"3:2 Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to be rescued echoes Isa 25:4.","summary_en":"3:2 Paul, too, suffered for the Good News (2 Cor 6:5; 11:23-26; 1 Thes 2:2). His prayer to be rescued echoes Isa 25:4.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":58481,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:3","title_en":"Study Note: 2 Tesaloniceni 3:3","content_ro":"<p><strong>3:3<\/strong> The sufferings the Thessalonians faced were caused by <em>the evil one<\/em> (or by <em>evil<\/em>; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).<\/p>","content_en":"<p><strong>3:3<\/strong> The sufferings the Thessalonians faced were caused by <em>the evil one<\/em> (or by <em>evil<\/em>; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).<\/p>","summary_ro":"3:3 The sufferings the Thessalonians faced were caused by the evil one (or by evil; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).","summary_en":"3:3 The sufferings the Thessalonians faced were caused by the evil one (or by evil; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:3","title_en":"Study Note: 2 Tesaloniceni 3:3","content_ro":"<p><strong>3:3<\/strong> The sufferings the Thessalonians faced were caused by <em>the evil one<\/em> (or by <em>evil<\/em>; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).<\/p>","content_en":"<p><strong>3:3<\/strong> The sufferings the Thessalonians faced were caused by <em>the evil one<\/em> (or by <em>evil<\/em>; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).<\/p>","summary_ro":"3:3 The sufferings the Thessalonians faced were caused by the evil one (or by evil; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).","summary_en":"3:3 The sufferings the Thessalonians faced were caused by the evil one (or by evil; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113733,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:3","title_en":"Study Note: 2 Tesaloniceni 3:3","content_ro":"<p><strong>3:3<\/strong> The sufferings the Thessalonians faced were caused by <em>the evil one<\/em> (or by <em>evil<\/em>; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).<\/p>","content_en":"<p><strong>3:3<\/strong> The sufferings the Thessalonians faced were caused by <em>the evil one<\/em> (or by <em>evil<\/em>; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).<\/p>","summary_ro":"3:3 The sufferings the Thessalonians faced were caused by the evil one (or by evil; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).","summary_en":"3:3 The sufferings the Thessalonians faced were caused by the evil one (or by evil; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141359,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:3","title_en":"Study Note: 2 Tesaloniceni 3:3","content_ro":"<p><strong>3:3<\/strong> The sufferings the Thessalonians faced were caused by <em>the evil one<\/em> (or by <em>evil<\/em>; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).<\/p>","content_en":"<p><strong>3:3<\/strong> The sufferings the Thessalonians faced were caused by <em>the evil one<\/em> (or by <em>evil<\/em>; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).<\/p>","summary_ro":"3:3 The sufferings the Thessalonians faced were caused by the evil one (or by evil; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).","summary_en":"3:3 The sufferings the Thessalonians faced were caused by the evil one (or by evil; see 2:9; cp. 1:4-6; 1 Thes 1:6; 2:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":58482,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:5","title_en":"Study Note: 2 Tesaloniceni 3:5","content_ro":"<p><strong>3:5<\/strong> The prayer that God would <em>lead<\/em> (literally <em>make straight<\/em>) their <em>hearts<\/em> reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to <em>love<\/em> as God loves and practice <em>patient endurance<\/em> as Christ endured.<\/p>","content_en":"<p><strong>3:5<\/strong> The prayer that God would <em>lead<\/em> (literally <em>make straight<\/em>) their <em>hearts<\/em> reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to <em>love<\/em> as God loves and practice <em>patient endurance<\/em> as Christ endured.<\/p>","summary_ro":"3:5 The prayer that God would lead (literally make straight) their hearts reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to love as God loves and practice patient endurance as Christ endured.","summary_en":"3:5 The prayer that God would lead (literally make straight) their hearts reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to love as God loves and practice patient endurance as Christ endured.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:5","title_en":"Study Note: 2 Tesaloniceni 3:5","content_ro":"<p><strong>3:5<\/strong> The prayer that God would <em>lead<\/em> (literally <em>make straight<\/em>) their <em>hearts<\/em> reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to <em>love<\/em> as God loves and practice <em>patient endurance<\/em> as Christ endured.<\/p>","content_en":"<p><strong>3:5<\/strong> The prayer that God would <em>lead<\/em> (literally <em>make straight<\/em>) their <em>hearts<\/em> reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to <em>love<\/em> as God loves and practice <em>patient endurance<\/em> as Christ endured.<\/p>","summary_ro":"3:5 The prayer that God would lead (literally make straight) their hearts reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to love as God loves and practice patient endurance as Christ endured.","summary_en":"3:5 The prayer that God would lead (literally make straight) their hearts reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to love as God loves and practice patient endurance as Christ endured.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113734,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:5","title_en":"Study Note: 2 Tesaloniceni 3:5","content_ro":"<p><strong>3:5<\/strong> The prayer that God would <em>lead<\/em> (literally <em>make straight<\/em>) their <em>hearts<\/em> reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to <em>love<\/em> as God loves and practice <em>patient endurance<\/em> as Christ endured.<\/p>","content_en":"<p><strong>3:5<\/strong> The prayer that God would <em>lead<\/em> (literally <em>make straight<\/em>) their <em>hearts<\/em> reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to <em>love<\/em> as God loves and practice <em>patient endurance<\/em> as Christ endured.<\/p>","summary_ro":"3:5 The prayer that God would lead (literally make straight) their hearts reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to love as God loves and practice patient endurance as Christ endured.","summary_en":"3:5 The prayer that God would lead (literally make straight) their hearts reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to love as God loves and practice patient endurance as Christ endured.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141360,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:5","title_en":"Study Note: 2 Tesaloniceni 3:5","content_ro":"<p><strong>3:5<\/strong> The prayer that God would <em>lead<\/em> (literally <em>make straight<\/em>) their <em>hearts<\/em> reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to <em>love<\/em> as God loves and practice <em>patient endurance<\/em> as Christ endured.<\/p>","content_en":"<p><strong>3:5<\/strong> The prayer that God would <em>lead<\/em> (literally <em>make straight<\/em>) their <em>hearts<\/em> reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to <em>love<\/em> as God loves and practice <em>patient endurance<\/em> as Christ endured.<\/p>","summary_ro":"3:5 The prayer that God would lead (literally make straight) their hearts reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to love as God loves and practice patient endurance as Christ endured.","summary_en":"3:5 The prayer that God would lead (literally make straight) their hearts reflects an Old Testament expression (1 Chr 29:18; Prov 23:19). Christians are expected to love as God loves and practice patient endurance as Christ endured.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":22756,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37229,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Thessalonians","title_en":"Second Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","summary_en":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58483,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:6","title_en":"Study Note: 2 Tesaloniceni 3:6","content_ro":"<p><strong>3:6-15<\/strong> In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.<\/p>","content_en":"<p><strong>3:6-15<\/strong> In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.<\/p>","summary_ro":"3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.","summary_en":"3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58484,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:6","title_en":"Study Note: 2 Tesaloniceni 3:6","content_ro":"<p><strong>3:6<\/strong> Paul’s <em>command<\/em> is given by the authority of the <em>Lord Jesus Christ<\/em> (1 Thes 4:2). • Church members should shun Christians who <em>live idle lives<\/em> (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To <em>stay away from<\/em> the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).<\/p>","content_en":"<p><strong>3:6<\/strong> Paul’s <em>command<\/em> is given by the authority of the <em>Lord Jesus Christ<\/em> (1 Thes 4:2). • Church members should shun Christians who <em>live idle lives<\/em> (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To <em>stay away from<\/em> the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).<\/p>","summary_ro":"3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).","summary_en":"3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:6","title_en":"Study Note: 2 Tesaloniceni 3:6","content_ro":"<p><strong>3:6-15<\/strong> In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.<\/p>","content_en":"<p><strong>3:6-15<\/strong> In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.<\/p>","summary_ro":"3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.","summary_en":"3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:6","title_en":"Study Note: 2 Tesaloniceni 3:6","content_ro":"<p><strong>3:6<\/strong> Paul’s <em>command<\/em> is given by the authority of the <em>Lord Jesus Christ<\/em> (1 Thes 4:2). • Church members should shun Christians who <em>live idle lives<\/em> (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To <em>stay away from<\/em> the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).<\/p>","content_en":"<p><strong>3:6<\/strong> Paul’s <em>command<\/em> is given by the authority of the <em>Lord Jesus Christ<\/em> (1 Thes 4:2). • Church members should shun Christians who <em>live idle lives<\/em> (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To <em>stay away from<\/em> the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).<\/p>","summary_ro":"3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).","summary_en":"3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113735,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:6","title_en":"Study Note: 2 Tesaloniceni 3:6","content_ro":"<p><strong>3:6-15<\/strong> In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.<\/p>","content_en":"<p><strong>3:6-15<\/strong> In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.<\/p>","summary_ro":"3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.","summary_en":"3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113736,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:6","title_en":"Study Note: 2 Tesaloniceni 3:6","content_ro":"<p><strong>3:6<\/strong> Paul’s <em>command<\/em> is given by the authority of the <em>Lord Jesus Christ<\/em> (1 Thes 4:2). • Church members should shun Christians who <em>live idle lives<\/em> (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To <em>stay away from<\/em> the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).<\/p>","content_en":"<p><strong>3:6<\/strong> Paul’s <em>command<\/em> is given by the authority of the <em>Lord Jesus Christ<\/em> (1 Thes 4:2). • Church members should shun Christians who <em>live idle lives<\/em> (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To <em>stay away from<\/em> the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).<\/p>","summary_ro":"3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).","summary_en":"3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141361,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:6","title_en":"Study Note: 2 Tesaloniceni 3:6","content_ro":"<p><strong>3:6-15<\/strong> In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.<\/p>","content_en":"<p><strong>3:6-15<\/strong> In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.<\/p>","summary_ro":"3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.","summary_en":"3:6-15 In his previous letter, Paul had addressed the problem of lazy members of the church who refused to work (1 Thes 4:11-12; 5:14). Some had ignored his message and example, so he gives additional instruction for dealing with these members.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141362,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:6","title_en":"Study Note: 2 Tesaloniceni 3:6","content_ro":"<p><strong>3:6<\/strong> Paul’s <em>command<\/em> is given by the authority of the <em>Lord Jesus Christ<\/em> (1 Thes 4:2). • Church members should shun Christians who <em>live idle lives<\/em> (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To <em>stay away from<\/em> the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).<\/p>","content_en":"<p><strong>3:6<\/strong> Paul’s <em>command<\/em> is given by the authority of the <em>Lord Jesus Christ<\/em> (1 Thes 4:2). • Church members should shun Christians who <em>live idle lives<\/em> (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To <em>stay away from<\/em> the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).<\/p>","summary_ro":"3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).","summary_en":"3:6 Paul’s command is given by the authority of the Lord Jesus Christ (1 Thes 4:2). • Church members should shun Christians who live idle lives (see 2 Thes 3:7, 11-13; 1 Thes 5:14). To stay away from the lazy would make a strong impression on them (Matt 18:17; Rom 16:17; 1 Cor 5:9-13), promoting shame (2 Thes 3:14) and repentance, but stopping short of excommunication (3:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63639,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67473,"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":91265,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95099,"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":118891,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122725,"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":146517,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150351,"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}],"7":[{"id":29227,"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":58485,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:7","title_en":"Study Note: 2 Tesaloniceni 3:7","content_ro":"<p><strong>3:7<\/strong> Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).<\/p>","content_en":"<p><strong>3:7<\/strong> Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).<\/p>","summary_ro":"3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).","summary_en":"3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86111,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:7","title_en":"Study Note: 2 Tesaloniceni 3:7","content_ro":"<p><strong>3:7<\/strong> Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).<\/p>","content_en":"<p><strong>3:7<\/strong> Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).<\/p>","summary_ro":"3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).","summary_en":"3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113737,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:7","title_en":"Study Note: 2 Tesaloniceni 3:7","content_ro":"<p><strong>3:7<\/strong> Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).<\/p>","content_en":"<p><strong>3:7<\/strong> Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).<\/p>","summary_ro":"3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).","summary_en":"3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141363,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:7","title_en":"Study Note: 2 Tesaloniceni 3:7","content_ro":"<p><strong>3:7<\/strong> Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).<\/p>","content_en":"<p><strong>3:7<\/strong> Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).<\/p>","summary_ro":"3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).","summary_en":"3:7 Teaching by example was highly regarded in the ancient world. Paul himself provided an example by working for his own food (3:8; 1 Thes 2:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67476,"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":95102,"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":122728,"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":150354,"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}],"8":[{"id":29083,"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":37099,"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":58486,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:8","title_en":"Study Note: 2 Tesaloniceni 3:8","content_ro":"<p><strong>3:8<\/strong> <em>without paying for it:<\/em> Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).<\/p>","content_en":"<p><strong>3:8<\/strong> <em>without paying for it:<\/em> Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).<\/p>","summary_ro":"3:8 without paying for it: Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).","summary_en":"3:8 without paying for it: Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86112,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:8","title_en":"Study Note: 2 Tesaloniceni 3:8","content_ro":"<p><strong>3:8<\/strong> <em>without paying for it:<\/em> Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).<\/p>","content_en":"<p><strong>3:8<\/strong> <em>without paying for it:<\/em> Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).<\/p>","summary_ro":"3:8 without paying for it: Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).","summary_en":"3:8 without paying for it: Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113738,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:8","title_en":"Study Note: 2 Tesaloniceni 3:8","content_ro":"<p><strong>3:8<\/strong> <em>without paying for it:<\/em> Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).<\/p>","content_en":"<p><strong>3:8<\/strong> <em>without paying for it:<\/em> Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).<\/p>","summary_ro":"3:8 without paying for it: Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).","summary_en":"3:8 without paying for it: Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141364,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:8","title_en":"Study Note: 2 Tesaloniceni 3:8","content_ro":"<p><strong>3:8<\/strong> <em>without paying for it:<\/em> Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).<\/p>","content_en":"<p><strong>3:8<\/strong> <em>without paying for it:<\/em> Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).<\/p>","summary_ro":"3:8 without paying for it: Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).","summary_en":"3:8 without paying for it: Although Paul taught that workers in the Christian church could receive pay for their labor (3:9; see Matt 10:10; 1 Cor 9:7-14; 1 Tim 5:17-18), he did not take advantage of that privilege (1 Thes 2:9; 2 Thes 3:6-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":37778,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Type","title_en":"Type","content_ro":"<h3>TYPE<\/h3>\n<p>The English word “type” is derived from the Greek <span class=\"greek\" lang=\"el\">tupos<\/span><em>,<\/em> which has the basic meaning of “a visible impression or mark made by a blow or by pressure.” In the Greek NT, the word occurs 16 times, with various meanings. A type is formed as a copy, print, or a form cast in a mold. In Acts 7:43 it is applied to “figures” of idols or false gods. A type can be a pattern according to which something is made (e.g., the tabernacle, Acts 7:44; Heb 8:5). It is an example or model, whether of evil to be avoided (1 Cor 10:6-11) or of good to be emulated (Phil 3:17; 2 Thes 3:9; 1 Tm 4:12; Ti 2:7; 1 Pt 5:3). It is like a form for pouring concrete, which determines both the shape and content of what is made.<\/p>\n<p>A type is also an entity found in the OT that prefigures one found in the NT. The initial one is called the “type” and the fulfillment is designated the “antetype.” Either type or antetype may be a person, thing, or event, but often the type is messianic and frequently refers to salvation.<\/p>\n<p> A type can be distinguished from a symbol in that a symbol is a timeless sign. It can refer to past, present, or future, while a type always foreshadows that which is to come.<\/p>\n<p>Some examples help to identify some biblical types and antetypes. The serpent lifted up on a pole in the wilderness to give healing to the Israelites was a type of Jesus being lifted up on a cross to give salvation to the world (Jn 3:14; cf. Nm 21:9). The Passover lamb (Ex 12:1-13) is a type of Christ (1 Cor 5:7). The rock from which Israel drank in the wilderness (Ex 17:6) prefigures Christ (1 Cor 10:3-4). In Romans 5:14 Adam is called “a type of the one who was to come,” that is, of Christ.<\/p>\n<p>The book of Hebrews is full of examples of types that represent the Messiah. All of the sacrifices ordained by the ritual law that God gave at Sinai typify some aspect of the person and work of Jesus. The blood that was sprinkled on the altar spoke of the blood of the one who was slain once for all (Heb 9:12-22).<\/p>","content_en":"<h3>TYPE<\/h3>\n<p>The English word “type” is derived from the Greek <span class=\"greek\" lang=\"el\">tupos<\/span><em>,<\/em> which has the basic meaning of “a visible impression or mark made by a blow or by pressure.” In the Greek NT, the word occurs 16 times, with various meanings. A type is formed as a copy, print, or a form cast in a mold. In Acts 7:43 it is applied to “figures” of idols or false gods. A type can be a pattern according to which something is made (e.g., the tabernacle, Acts 7:44; Heb 8:5). It is an example or model, whether of evil to be avoided (1 Cor 10:6-11) or of good to be emulated (Phil 3:17; 2 Thes 3:9; 1 Tm 4:12; Ti 2:7; 1 Pt 5:3). It is like a form for pouring concrete, which determines both the shape and content of what is made.<\/p>\n<p>A type is also an entity found in the OT that prefigures one found in the NT. The initial one is called the “type” and the fulfillment is designated the “antetype.” Either type or antetype may be a person, thing, or event, but often the type is messianic and frequently refers to salvation.<\/p>\n<p> A type can be distinguished from a symbol in that a symbol is a timeless sign. It can refer to past, present, or future, while a type always foreshadows that which is to come.<\/p>\n<p>Some examples help to identify some biblical types and antetypes. The serpent lifted up on a pole in the wilderness to give healing to the Israelites was a type of Jesus being lifted up on a cross to give salvation to the world (Jn 3:14; cf. Nm 21:9). The Passover lamb (Ex 12:1-13) is a type of Christ (1 Cor 5:7). The rock from which Israel drank in the wilderness (Ex 17:6) prefigures Christ (1 Cor 10:3-4). In Romans 5:14 Adam is called “a type of the one who was to come,” that is, of Christ.<\/p>\n<p>The book of Hebrews is full of examples of types that represent the Messiah. All of the sacrifices ordained by the ritual law that God gave at Sinai typify some aspect of the person and work of Jesus. The blood that was sprinkled on the altar spoke of the blood of the one who was slain once for all (Heb 9:12-22).<\/p>","summary_ro":"TYPE The English word “type” is derived from the Greek tupos, which has the basic meaning of “a visible impression or mark made by a blow or by pressure.” In the Greek NT, the word occurs 16 times, with various meanings. A type is formed as a copy, print, or a form cast in a mold. In Acts 7:43 it is applied to “figures” of idols or false gods. A type can be a pattern according to which something is made (e.g., the tabernacle, Acts 7:44; Heb 8:5). It is an example or model, whether of evil to ...","summary_en":"TYPE The English word “type” is derived from the Greek tupos, which has the basic meaning of “a visible impression or mark made by a blow or by pressure.” In the Greek NT, the word occurs 16 times, with various meanings. A type is formed as a copy, print, or a form cast in a mold. In Acts 7:43 it is applied to “figures” of idols or false gods. A type can be a pattern according to which something is made (e.g., the tabernacle, Acts 7:44; Heb 8:5). It is an example or model, whether of evil to ...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58487,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:9","title_en":"Study Note: 2 Tesaloniceni 3:9","content_ro":"<p><strong>3:9<\/strong> Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).<\/p>","content_en":"<p><strong>3:9<\/strong> Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).<\/p>","summary_ro":"3:9 Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).","summary_en":"3:9 Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86113,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:9","title_en":"Study Note: 2 Tesaloniceni 3:9","content_ro":"<p><strong>3:9<\/strong> Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).<\/p>","content_en":"<p><strong>3:9<\/strong> Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).<\/p>","summary_ro":"3:9 Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).","summary_en":"3:9 Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113739,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:9","title_en":"Study Note: 2 Tesaloniceni 3:9","content_ro":"<p><strong>3:9<\/strong> Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).<\/p>","content_en":"<p><strong>3:9<\/strong> Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).<\/p>","summary_ro":"3:9 Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).","summary_en":"3:9 Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141365,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:9","title_en":"Study Note: 2 Tesaloniceni 3:9","content_ro":"<p><strong>3:9<\/strong> Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).<\/p>","content_en":"<p><strong>3:9<\/strong> Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).<\/p>","summary_ro":"3:9 Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).","summary_en":"3:9 Paul had distanced himself from others in the culture who were motivated by fame and money (1 Thes 2:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66291,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Growth of the Church","title_en":"The Growth of the Church","content_ro":"<h3>The Growth of the Church<\/h3>\n<p>The book of Acts outlines the church’s growth after Pentecost. In the early days there was <strong>numerical growth<\/strong>. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:14; 6:1; 9:31; 21:20).<\/p>\n<p>There is also ample evidence of <strong>geographical growth<\/strong> (see 1:8; 9:15). The church was not confined to Jerusalem, as the message spread to Lydda, Sharon, and Joppa on the Mediterranean coast (9:32-43). The message of salvation in Christ also moved out from its Jewish base into Samaria (8:4-12), then into Phoenicia, Cyprus, and Antioch (11:19-26). As Peter declared to Cornelius’s household, “God shows no favoritism” (10:34). The message of Good News offers peace with God through Jesus Christ to all people (10:36).<\/p>\n<p>With the increase in numbers and the geographical spread of the faith, the Christian communities also experienced <strong>spiritual growth<\/strong> in depth and vitality. Acts 2:42-47 vividly depicts this development in the inner life of the church, featuring earnest, united prayer in crises, generous sharing of possessions, courage during persecution, and boldness in witness (4:23-31, 32-37; 5:27-33, 40-42; 16:19-25). Philip’s preaching, the manner of Stephen’s death, and Paul and Silas’s attitude in prison manifested a high standard of spiritual life and maturity (7:59-60; 8:4-40; 16:19-25). Church leaders encouraged and strengthened believers, made them more steadfast in their faith, enabled them to face persecution (14:22; 15:32, 41; 18:23; see 2 Tim 1:8; 2:1-9; 3:12), and lived by the standards they set for others (1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9). The church’s sensitive handling of the Gentiles’ inclusion also resulted in significant spiritual (and numerical) growth: “So the churches were strengthened in their faith and grew larger every day” (Acts 16:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 1:8, 13-15; 2:41-47; 4:4, 23-37; 5:14, 27-33, 40-42; 6:1; 7:59; 8:4-40; 9:15, 31, 35, 42; 10:34, 36; 11:19-26; 14:22; 15:32, 41; 16:5, 19-25; 18:23; 21:20; 1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9; 2 Tim 1:8; 2:1-9; 3:12<\/p>","content_en":"<h3>The Growth of the Church<\/h3>\n<p>The book of Acts outlines the church’s growth after Pentecost. In the early days there was <strong>numerical growth<\/strong>. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:14; 6:1; 9:31; 21:20).<\/p>\n<p>There is also ample evidence of <strong>geographical growth<\/strong> (see 1:8; 9:15). The church was not confined to Jerusalem, as the message spread to Lydda, Sharon, and Joppa on the Mediterranean coast (9:32-43). The message of salvation in Christ also moved out from its Jewish base into Samaria (8:4-12), then into Phoenicia, Cyprus, and Antioch (11:19-26). As Peter declared to Cornelius’s household, “God shows no favoritism” (10:34). The message of Good News offers peace with God through Jesus Christ to all people (10:36).<\/p>\n<p>With the increase in numbers and the geographical spread of the faith, the Christian communities also experienced <strong>spiritual growth<\/strong> in depth and vitality. Acts 2:42-47 vividly depicts this development in the inner life of the church, featuring earnest, united prayer in crises, generous sharing of possessions, courage during persecution, and boldness in witness (4:23-31, 32-37; 5:27-33, 40-42; 16:19-25). Philip’s preaching, the manner of Stephen’s death, and Paul and Silas’s attitude in prison manifested a high standard of spiritual life and maturity (7:59-60; 8:4-40; 16:19-25). Church leaders encouraged and strengthened believers, made them more steadfast in their faith, enabled them to face persecution (14:22; 15:32, 41; 18:23; see 2 Tim 1:8; 2:1-9; 3:12), and lived by the standards they set for others (1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9). The church’s sensitive handling of the Gentiles’ inclusion also resulted in significant spiritual (and numerical) growth: “So the churches were strengthened in their faith and grew larger every day” (Acts 16:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 1:8, 13-15; 2:41-47; 4:4, 23-37; 5:14, 27-33, 40-42; 6:1; 7:59; 8:4-40; 9:15, 31, 35, 42; 10:34, 36; 11:19-26; 14:22; 15:32, 41; 16:5, 19-25; 18:23; 21:20; 1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9; 2 Tim 1:8; 2:1-9; 3:12<\/p>","summary_ro":"The Growth of the Church The book of Acts outlines the church’s growth after Pentecost. In the early days there was numerical growth. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:1...","summary_en":"The Growth of the Church The book of Acts outlines the church’s growth after Pentecost. In the early days there was numerical growth. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67534,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93917,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Growth of the Church","title_en":"The Growth of the Church","content_ro":"<h3>The Growth of the Church<\/h3>\n<p>The book of Acts outlines the church’s growth after Pentecost. In the early days there was <strong>numerical growth<\/strong>. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:14; 6:1; 9:31; 21:20).<\/p>\n<p>There is also ample evidence of <strong>geographical growth<\/strong> (see 1:8; 9:15). The church was not confined to Jerusalem, as the message spread to Lydda, Sharon, and Joppa on the Mediterranean coast (9:32-43). The message of salvation in Christ also moved out from its Jewish base into Samaria (8:4-12), then into Phoenicia, Cyprus, and Antioch (11:19-26). As Peter declared to Cornelius’s household, “God shows no favoritism” (10:34). The message of Good News offers peace with God through Jesus Christ to all people (10:36).<\/p>\n<p>With the increase in numbers and the geographical spread of the faith, the Christian communities also experienced <strong>spiritual growth<\/strong> in depth and vitality. Acts 2:42-47 vividly depicts this development in the inner life of the church, featuring earnest, united prayer in crises, generous sharing of possessions, courage during persecution, and boldness in witness (4:23-31, 32-37; 5:27-33, 40-42; 16:19-25). Philip’s preaching, the manner of Stephen’s death, and Paul and Silas’s attitude in prison manifested a high standard of spiritual life and maturity (7:59-60; 8:4-40; 16:19-25). Church leaders encouraged and strengthened believers, made them more steadfast in their faith, enabled them to face persecution (14:22; 15:32, 41; 18:23; see 2 Tim 1:8; 2:1-9; 3:12), and lived by the standards they set for others (1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9). The church’s sensitive handling of the Gentiles’ inclusion also resulted in significant spiritual (and numerical) growth: “So the churches were strengthened in their faith and grew larger every day” (Acts 16:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 1:8, 13-15; 2:41-47; 4:4, 23-37; 5:14, 27-33, 40-42; 6:1; 7:59; 8:4-40; 9:15, 31, 35, 42; 10:34, 36; 11:19-26; 14:22; 15:32, 41; 16:5, 19-25; 18:23; 21:20; 1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9; 2 Tim 1:8; 2:1-9; 3:12<\/p>","content_en":"<h3>The Growth of the Church<\/h3>\n<p>The book of Acts outlines the church’s growth after Pentecost. In the early days there was <strong>numerical growth<\/strong>. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:14; 6:1; 9:31; 21:20).<\/p>\n<p>There is also ample evidence of <strong>geographical growth<\/strong> (see 1:8; 9:15). The church was not confined to Jerusalem, as the message spread to Lydda, Sharon, and Joppa on the Mediterranean coast (9:32-43). The message of salvation in Christ also moved out from its Jewish base into Samaria (8:4-12), then into Phoenicia, Cyprus, and Antioch (11:19-26). As Peter declared to Cornelius’s household, “God shows no favoritism” (10:34). The message of Good News offers peace with God through Jesus Christ to all people (10:36).<\/p>\n<p>With the increase in numbers and the geographical spread of the faith, the Christian communities also experienced <strong>spiritual growth<\/strong> in depth and vitality. Acts 2:42-47 vividly depicts this development in the inner life of the church, featuring earnest, united prayer in crises, generous sharing of possessions, courage during persecution, and boldness in witness (4:23-31, 32-37; 5:27-33, 40-42; 16:19-25). Philip’s preaching, the manner of Stephen’s death, and Paul and Silas’s attitude in prison manifested a high standard of spiritual life and maturity (7:59-60; 8:4-40; 16:19-25). Church leaders encouraged and strengthened believers, made them more steadfast in their faith, enabled them to face persecution (14:22; 15:32, 41; 18:23; see 2 Tim 1:8; 2:1-9; 3:12), and lived by the standards they set for others (1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9). The church’s sensitive handling of the Gentiles’ inclusion also resulted in significant spiritual (and numerical) growth: “So the churches were strengthened in their faith and grew larger every day” (Acts 16:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 1:8, 13-15; 2:41-47; 4:4, 23-37; 5:14, 27-33, 40-42; 6:1; 7:59; 8:4-40; 9:15, 31, 35, 42; 10:34, 36; 11:19-26; 14:22; 15:32, 41; 16:5, 19-25; 18:23; 21:20; 1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9; 2 Tim 1:8; 2:1-9; 3:12<\/p>","summary_ro":"The Growth of the Church The book of Acts outlines the church’s growth after Pentecost. In the early days there was numerical growth. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:1...","summary_en":"The Growth of the Church The book of Acts outlines the church’s growth after Pentecost. In the early days there was numerical growth. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95160,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121543,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Growth of the Church","title_en":"The Growth of the Church","content_ro":"<h3>The Growth of the Church<\/h3>\n<p>The book of Acts outlines the church’s growth after Pentecost. In the early days there was <strong>numerical growth<\/strong>. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:14; 6:1; 9:31; 21:20).<\/p>\n<p>There is also ample evidence of <strong>geographical growth<\/strong> (see 1:8; 9:15). The church was not confined to Jerusalem, as the message spread to Lydda, Sharon, and Joppa on the Mediterranean coast (9:32-43). The message of salvation in Christ also moved out from its Jewish base into Samaria (8:4-12), then into Phoenicia, Cyprus, and Antioch (11:19-26). As Peter declared to Cornelius’s household, “God shows no favoritism” (10:34). The message of Good News offers peace with God through Jesus Christ to all people (10:36).<\/p>\n<p>With the increase in numbers and the geographical spread of the faith, the Christian communities also experienced <strong>spiritual growth<\/strong> in depth and vitality. Acts 2:42-47 vividly depicts this development in the inner life of the church, featuring earnest, united prayer in crises, generous sharing of possessions, courage during persecution, and boldness in witness (4:23-31, 32-37; 5:27-33, 40-42; 16:19-25). Philip’s preaching, the manner of Stephen’s death, and Paul and Silas’s attitude in prison manifested a high standard of spiritual life and maturity (7:59-60; 8:4-40; 16:19-25). Church leaders encouraged and strengthened believers, made them more steadfast in their faith, enabled them to face persecution (14:22; 15:32, 41; 18:23; see 2 Tim 1:8; 2:1-9; 3:12), and lived by the standards they set for others (1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9). The church’s sensitive handling of the Gentiles’ inclusion also resulted in significant spiritual (and numerical) growth: “So the churches were strengthened in their faith and grew larger every day” (Acts 16:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 1:8, 13-15; 2:41-47; 4:4, 23-37; 5:14, 27-33, 40-42; 6:1; 7:59; 8:4-40; 9:15, 31, 35, 42; 10:34, 36; 11:19-26; 14:22; 15:32, 41; 16:5, 19-25; 18:23; 21:20; 1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9; 2 Tim 1:8; 2:1-9; 3:12<\/p>","content_en":"<h3>The Growth of the Church<\/h3>\n<p>The book of Acts outlines the church’s growth after Pentecost. In the early days there was <strong>numerical growth<\/strong>. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:14; 6:1; 9:31; 21:20).<\/p>\n<p>There is also ample evidence of <strong>geographical growth<\/strong> (see 1:8; 9:15). The church was not confined to Jerusalem, as the message spread to Lydda, Sharon, and Joppa on the Mediterranean coast (9:32-43). The message of salvation in Christ also moved out from its Jewish base into Samaria (8:4-12), then into Phoenicia, Cyprus, and Antioch (11:19-26). As Peter declared to Cornelius’s household, “God shows no favoritism” (10:34). The message of Good News offers peace with God through Jesus Christ to all people (10:36).<\/p>\n<p>With the increase in numbers and the geographical spread of the faith, the Christian communities also experienced <strong>spiritual growth<\/strong> in depth and vitality. Acts 2:42-47 vividly depicts this development in the inner life of the church, featuring earnest, united prayer in crises, generous sharing of possessions, courage during persecution, and boldness in witness (4:23-31, 32-37; 5:27-33, 40-42; 16:19-25). Philip’s preaching, the manner of Stephen’s death, and Paul and Silas’s attitude in prison manifested a high standard of spiritual life and maturity (7:59-60; 8:4-40; 16:19-25). Church leaders encouraged and strengthened believers, made them more steadfast in their faith, enabled them to face persecution (14:22; 15:32, 41; 18:23; see 2 Tim 1:8; 2:1-9; 3:12), and lived by the standards they set for others (1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9). The church’s sensitive handling of the Gentiles’ inclusion also resulted in significant spiritual (and numerical) growth: “So the churches were strengthened in their faith and grew larger every day” (Acts 16:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 1:8, 13-15; 2:41-47; 4:4, 23-37; 5:14, 27-33, 40-42; 6:1; 7:59; 8:4-40; 9:15, 31, 35, 42; 10:34, 36; 11:19-26; 14:22; 15:32, 41; 16:5, 19-25; 18:23; 21:20; 1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9; 2 Tim 1:8; 2:1-9; 3:12<\/p>","summary_ro":"The Growth of the Church The book of Acts outlines the church’s growth after Pentecost. In the early days there was numerical growth. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:1...","summary_en":"The Growth of the Church The book of Acts outlines the church’s growth after Pentecost. In the early days there was numerical growth. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122786,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149169,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Growth of the Church","title_en":"The Growth of the Church","content_ro":"<h3>The Growth of the Church<\/h3>\n<p>The book of Acts outlines the church’s growth after Pentecost. In the early days there was <strong>numerical growth<\/strong>. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:14; 6:1; 9:31; 21:20).<\/p>\n<p>There is also ample evidence of <strong>geographical growth<\/strong> (see 1:8; 9:15). The church was not confined to Jerusalem, as the message spread to Lydda, Sharon, and Joppa on the Mediterranean coast (9:32-43). The message of salvation in Christ also moved out from its Jewish base into Samaria (8:4-12), then into Phoenicia, Cyprus, and Antioch (11:19-26). As Peter declared to Cornelius’s household, “God shows no favoritism” (10:34). The message of Good News offers peace with God through Jesus Christ to all people (10:36).<\/p>\n<p>With the increase in numbers and the geographical spread of the faith, the Christian communities also experienced <strong>spiritual growth<\/strong> in depth and vitality. Acts 2:42-47 vividly depicts this development in the inner life of the church, featuring earnest, united prayer in crises, generous sharing of possessions, courage during persecution, and boldness in witness (4:23-31, 32-37; 5:27-33, 40-42; 16:19-25). Philip’s preaching, the manner of Stephen’s death, and Paul and Silas’s attitude in prison manifested a high standard of spiritual life and maturity (7:59-60; 8:4-40; 16:19-25). Church leaders encouraged and strengthened believers, made them more steadfast in their faith, enabled them to face persecution (14:22; 15:32, 41; 18:23; see 2 Tim 1:8; 2:1-9; 3:12), and lived by the standards they set for others (1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9). The church’s sensitive handling of the Gentiles’ inclusion also resulted in significant spiritual (and numerical) growth: “So the churches were strengthened in their faith and grew larger every day” (Acts 16:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 1:8, 13-15; 2:41-47; 4:4, 23-37; 5:14, 27-33, 40-42; 6:1; 7:59; 8:4-40; 9:15, 31, 35, 42; 10:34, 36; 11:19-26; 14:22; 15:32, 41; 16:5, 19-25; 18:23; 21:20; 1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9; 2 Tim 1:8; 2:1-9; 3:12<\/p>","content_en":"<h3>The Growth of the Church<\/h3>\n<p>The book of Acts outlines the church’s growth after Pentecost. In the early days there was <strong>numerical growth<\/strong>. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:14; 6:1; 9:31; 21:20).<\/p>\n<p>There is also ample evidence of <strong>geographical growth<\/strong> (see 1:8; 9:15). The church was not confined to Jerusalem, as the message spread to Lydda, Sharon, and Joppa on the Mediterranean coast (9:32-43). The message of salvation in Christ also moved out from its Jewish base into Samaria (8:4-12), then into Phoenicia, Cyprus, and Antioch (11:19-26). As Peter declared to Cornelius’s household, “God shows no favoritism” (10:34). The message of Good News offers peace with God through Jesus Christ to all people (10:36).<\/p>\n<p>With the increase in numbers and the geographical spread of the faith, the Christian communities also experienced <strong>spiritual growth<\/strong> in depth and vitality. Acts 2:42-47 vividly depicts this development in the inner life of the church, featuring earnest, united prayer in crises, generous sharing of possessions, courage during persecution, and boldness in witness (4:23-31, 32-37; 5:27-33, 40-42; 16:19-25). Philip’s preaching, the manner of Stephen’s death, and Paul and Silas’s attitude in prison manifested a high standard of spiritual life and maturity (7:59-60; 8:4-40; 16:19-25). Church leaders encouraged and strengthened believers, made them more steadfast in their faith, enabled them to face persecution (14:22; 15:32, 41; 18:23; see 2 Tim 1:8; 2:1-9; 3:12), and lived by the standards they set for others (1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9). The church’s sensitive handling of the Gentiles’ inclusion also resulted in significant spiritual (and numerical) growth: “So the churches were strengthened in their faith and grew larger every day” (Acts 16:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 1:8, 13-15; 2:41-47; 4:4, 23-37; 5:14, 27-33, 40-42; 6:1; 7:59; 8:4-40; 9:15, 31, 35, 42; 10:34, 36; 11:19-26; 14:22; 15:32, 41; 16:5, 19-25; 18:23; 21:20; 1 Cor 4:16, 20; Phil 4:9; 1 Thes 1:5-8; 2 Thes 3:9; 2 Tim 1:8; 2:1-9; 3:12<\/p>","summary_ro":"The Growth of the Church The book of Acts outlines the church’s growth after Pentecost. In the early days there was numerical growth. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:1...","summary_en":"The Growth of the Church The book of Acts outlines the church’s growth after Pentecost. In the early days there was numerical growth. After Jesus’ ascension, only 120 believers were present at the first prayer meeting seeking divine direction (Acts 1:12-15). After the mighty outpouring of the Holy Spirit on Pentecost, the number of Christians increased to about 3,000 (2:41). Many more believed the preaching of Peter and John, and the number grew to about 5,000 (4:4) and continued to rise (5:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150412,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":37222,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Thessalonians","title_en":"Second Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","summary_en":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38643,"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":58488,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:10","title_en":"Study Note: 2 Tesaloniceni 3:10","content_ro":"<p><strong>3:10<\/strong> Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.<\/p>","content_en":"<p><strong>3:10<\/strong> Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.<\/p>","summary_ro":"3:10 Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.","summary_en":"3:10 Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86114,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:10","title_en":"Study Note: 2 Tesaloniceni 3:10","content_ro":"<p><strong>3:10<\/strong> Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.<\/p>","content_en":"<p><strong>3:10<\/strong> Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.<\/p>","summary_ro":"3:10 Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.","summary_en":"3:10 Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113740,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:10","title_en":"Study Note: 2 Tesaloniceni 3:10","content_ro":"<p><strong>3:10<\/strong> Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.<\/p>","content_en":"<p><strong>3:10<\/strong> Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.<\/p>","summary_ro":"3:10 Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.","summary_en":"3:10 Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141366,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:10","title_en":"Study Note: 2 Tesaloniceni 3:10","content_ro":"<p><strong>3:10<\/strong> Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.<\/p>","content_en":"<p><strong>3:10<\/strong> Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.<\/p>","summary_ro":"3:10 Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.","summary_en":"3:10 Work is the appropriate way to gain a living (see Gen 3:17-19; Ps 128:2; Prov 10:4). Paul absolves the church of the responsibility of feeding other believers who refuse to work.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63654,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67474,"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":91280,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95100,"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":118906,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122726,"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":146532,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Laziness and Hard Work","title_en":"Laziness and Hard Work","content_ro":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","content_en":"<h3>Laziness and Hard Work<\/h3>\n<p>God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation.<\/p>\n<p>The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity leads to poverty and death (6:6-10; 10:26; 15:19; 18:9; 19:15, 24; 20:4; 21:25; 22:13; 24:30-34; 26:13-16). By contrast, diligent people are seen as wise; their activities lead to wealth and life (10:4-6; 12:11; 13:4; 20:13; 31:10-27).<\/p>\n<p>While it is true that ultimate meaning and fulfillment do not come from hard work (Eccl 2:17-26), and that our hard work must not cause us to forget God’s ability to provide (see Ps 127:2), we still have no excuse to be lazy. God designed us to use the gifts and abilities he has given us to be productive and to provide, as we are able, for ourselves and others (see Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:6-13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:12; Prov 6:6-11; 10:4-6, 26; 12:11, 24, 27; 13:4, 11; 14:4, 23; 15:19; 18:9; 19:15; 21:5, 25; 24:30-34; 26:13-16; 28:19; 31:10-31; Eccl 2:18-26; 4:5-6; 5:12; 9:10; 11:4-6; Rom 12:11; Eph 4:28; 1 Thes 4:11-12; 2 Thes 3:10-15<\/p>","summary_ro":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","summary_en":"Laziness and Hard Work God created Adam and Eve and put them in the Garden to tend it, not just to sit back and enjoy it (Gen 2:15). Work is not a result of the Fall but rather is a dignified and important part of creation. The book of Proverbs frequently condemns laziness. The lazy are sarcastically compared to a door that swings back and forth (26:14), and they are lampooned for their empty excuses (e.g., 22:13). Proverbs equates lazy people with the foolish; their lack of productivity lead...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150352,"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}],"12":[{"id":37230,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Thessalonians","title_en":"Second Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","summary_en":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58489,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:12","title_en":"Study Note: 2 Tesaloniceni 3:12","content_ro":"<p><strong>3:12<\/strong> Paul underscores the strength of the command by appealing to the authority of the <em>Lord Jesus<\/em> (as in 3:6; 1 Thes 4:1-2). • <em>settle down:<\/em> i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).<\/p>","content_en":"<p><strong>3:12<\/strong> Paul underscores the strength of the command by appealing to the authority of the <em>Lord Jesus<\/em> (as in 3:6; 1 Thes 4:1-2). • <em>settle down:<\/em> i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).<\/p>","summary_ro":"3:12 Paul underscores the strength of the command by appealing to the authority of the Lord Jesus (as in 3:6; 1 Thes 4:1-2). • settle down: i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).","summary_en":"3:12 Paul underscores the strength of the command by appealing to the authority of the Lord Jesus (as in 3:6; 1 Thes 4:1-2). • settle down: i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86115,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:12","title_en":"Study Note: 2 Tesaloniceni 3:12","content_ro":"<p><strong>3:12<\/strong> Paul underscores the strength of the command by appealing to the authority of the <em>Lord Jesus<\/em> (as in 3:6; 1 Thes 4:1-2). • <em>settle down:<\/em> i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).<\/p>","content_en":"<p><strong>3:12<\/strong> Paul underscores the strength of the command by appealing to the authority of the <em>Lord Jesus<\/em> (as in 3:6; 1 Thes 4:1-2). • <em>settle down:<\/em> i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).<\/p>","summary_ro":"3:12 Paul underscores the strength of the command by appealing to the authority of the Lord Jesus (as in 3:6; 1 Thes 4:1-2). • settle down: i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).","summary_en":"3:12 Paul underscores the strength of the command by appealing to the authority of the Lord Jesus (as in 3:6; 1 Thes 4:1-2). • settle down: i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113741,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:12","title_en":"Study Note: 2 Tesaloniceni 3:12","content_ro":"<p><strong>3:12<\/strong> Paul underscores the strength of the command by appealing to the authority of the <em>Lord Jesus<\/em> (as in 3:6; 1 Thes 4:1-2). • <em>settle down:<\/em> i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).<\/p>","content_en":"<p><strong>3:12<\/strong> Paul underscores the strength of the command by appealing to the authority of the <em>Lord Jesus<\/em> (as in 3:6; 1 Thes 4:1-2). • <em>settle down:<\/em> i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).<\/p>","summary_ro":"3:12 Paul underscores the strength of the command by appealing to the authority of the Lord Jesus (as in 3:6; 1 Thes 4:1-2). • settle down: i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).","summary_en":"3:12 Paul underscores the strength of the command by appealing to the authority of the Lord Jesus (as in 3:6; 1 Thes 4:1-2). • settle down: i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141367,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:12","title_en":"Study Note: 2 Tesaloniceni 3:12","content_ro":"<p><strong>3:12<\/strong> Paul underscores the strength of the command by appealing to the authority of the <em>Lord Jesus<\/em> (as in 3:6; 1 Thes 4:1-2). • <em>settle down:<\/em> i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).<\/p>","content_en":"<p><strong>3:12<\/strong> Paul underscores the strength of the command by appealing to the authority of the <em>Lord Jesus<\/em> (as in 3:6; 1 Thes 4:1-2). • <em>settle down:<\/em> i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).<\/p>","summary_ro":"3:12 Paul underscores the strength of the command by appealing to the authority of the Lord Jesus (as in 3:6; 1 Thes 4:1-2). • settle down: i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).","summary_en":"3:12 Paul underscores the strength of the command by appealing to the authority of the Lord Jesus (as in 3:6; 1 Thes 4:1-2). • settle down: i.e., lead a quiet life instead of being involved in meddlesome activities (see 1 Thes 4:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":58490,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:13","title_en":"Study Note: 2 Tesaloniceni 3:13","content_ro":"<p><strong>3:13<\/strong> <em>doing good:<\/em> The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).<\/p>","content_en":"<p><strong>3:13<\/strong> <em>doing good:<\/em> The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).<\/p>","summary_ro":"3:13 doing good: The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).","summary_en":"3:13 doing good: The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86116,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:13","title_en":"Study Note: 2 Tesaloniceni 3:13","content_ro":"<p><strong>3:13<\/strong> <em>doing good:<\/em> The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).<\/p>","content_en":"<p><strong>3:13<\/strong> <em>doing good:<\/em> The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).<\/p>","summary_ro":"3:13 doing good: The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).","summary_en":"3:13 doing good: The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113742,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:13","title_en":"Study Note: 2 Tesaloniceni 3:13","content_ro":"<p><strong>3:13<\/strong> <em>doing good:<\/em> The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).<\/p>","content_en":"<p><strong>3:13<\/strong> <em>doing good:<\/em> The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).<\/p>","summary_ro":"3:13 doing good: The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).","summary_en":"3:13 doing good: The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141368,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:13","title_en":"Study Note: 2 Tesaloniceni 3:13","content_ro":"<p><strong>3:13<\/strong> <em>doing good:<\/em> The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).<\/p>","content_en":"<p><strong>3:13<\/strong> <em>doing good:<\/em> The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).<\/p>","summary_ro":"3:13 doing good: The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).","summary_en":"3:13 doing good: The Thessalonians were exhorted to reach out and help those in genuine need (see Gal 6:9-10), in contrast with those who are lazy and dependent (2 Thes 3:7-8, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":9715,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Discipline","title_en":"Discipline","content_ro":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","content_en":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","summary_ro":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","summary_en":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58491,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:14","title_en":"Study Note: 2 Tesaloniceni 3:14","content_ro":"<p><strong>3:14<\/strong> Paul hoped that the disobedient Christians would be <em>ashamed<\/em> and repent (see study note on 3:6) in response to being shunned by the community.<\/p>","content_en":"<p><strong>3:14<\/strong> Paul hoped that the disobedient Christians would be <em>ashamed<\/em> and repent (see study note on 3:6) in response to being shunned by the community.<\/p>","summary_ro":"3:14 Paul hoped that the disobedient Christians would be ashamed and repent (see study note on 3:6) in response to being shunned by the community.","summary_en":"3:14 Paul hoped that the disobedient Christians would be ashamed and repent (see study note on 3:6) in response to being shunned by the community.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86117,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:14","title_en":"Study Note: 2 Tesaloniceni 3:14","content_ro":"<p><strong>3:14<\/strong> Paul hoped that the disobedient Christians would be <em>ashamed<\/em> and repent (see study note on 3:6) in response to being shunned by the community.<\/p>","content_en":"<p><strong>3:14<\/strong> Paul hoped that the disobedient Christians would be <em>ashamed<\/em> and repent (see study note on 3:6) in response to being shunned by the community.<\/p>","summary_ro":"3:14 Paul hoped that the disobedient Christians would be ashamed and repent (see study note on 3:6) in response to being shunned by the community.","summary_en":"3:14 Paul hoped that the disobedient Christians would be ashamed and repent (see study note on 3:6) in response to being shunned by the community.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113743,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:14","title_en":"Study Note: 2 Tesaloniceni 3:14","content_ro":"<p><strong>3:14<\/strong> Paul hoped that the disobedient Christians would be <em>ashamed<\/em> and repent (see study note on 3:6) in response to being shunned by the community.<\/p>","content_en":"<p><strong>3:14<\/strong> Paul hoped that the disobedient Christians would be <em>ashamed<\/em> and repent (see study note on 3:6) in response to being shunned by the community.<\/p>","summary_ro":"3:14 Paul hoped that the disobedient Christians would be ashamed and repent (see study note on 3:6) in response to being shunned by the community.","summary_en":"3:14 Paul hoped that the disobedient Christians would be ashamed and repent (see study note on 3:6) in response to being shunned by the community.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141369,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:14","title_en":"Study Note: 2 Tesaloniceni 3:14","content_ro":"<p><strong>3:14<\/strong> Paul hoped that the disobedient Christians would be <em>ashamed<\/em> and repent (see study note on 3:6) in response to being shunned by the community.<\/p>","content_en":"<p><strong>3:14<\/strong> Paul hoped that the disobedient Christians would be <em>ashamed<\/em> and repent (see study note on 3:6) in response to being shunned by the community.<\/p>","summary_ro":"3:14 Paul hoped that the disobedient Christians would be ashamed and repent (see study note on 3:6) in response to being shunned by the community.","summary_en":"3:14 Paul hoped that the disobedient Christians would be ashamed and repent (see study note on 3:6) in response to being shunned by the community.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":58492,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:15","title_en":"Study Note: 2 Tesaloniceni 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Don’t think of them as enemies:<\/em> In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Don’t think of them as enemies:<\/em> In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).<\/p>","summary_ro":"3:15 Don’t think of them as enemies: In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).","summary_en":"3:15 Don’t think of them as enemies: In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86118,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:15","title_en":"Study Note: 2 Tesaloniceni 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Don’t think of them as enemies:<\/em> In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Don’t think of them as enemies:<\/em> In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).<\/p>","summary_ro":"3:15 Don’t think of them as enemies: In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).","summary_en":"3:15 Don’t think of them as enemies: In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113744,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:15","title_en":"Study Note: 2 Tesaloniceni 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Don’t think of them as enemies:<\/em> In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Don’t think of them as enemies:<\/em> In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).<\/p>","summary_ro":"3:15 Don’t think of them as enemies: In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).","summary_en":"3:15 Don’t think of them as enemies: In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141370,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:15","title_en":"Study Note: 2 Tesaloniceni 3:15","content_ro":"<p><strong>3:15<\/strong> <em>Don’t think of them as enemies:<\/em> In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).<\/p>","content_en":"<p><strong>3:15<\/strong> <em>Don’t think of them as enemies:<\/em> In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).<\/p>","summary_ro":"3:15 Don’t think of them as enemies: In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).","summary_en":"3:15 Don’t think of them as enemies: In the ancient world, social relations with enemies were broken off and punitive action was initiated against them. Paul warns the Thessalonians that discipline against disobedient Christians (3:14) should not result in this kind of attack. Rather, the church should treat them as members of the family, with the hope that they would correct their conduct (1 Thes 5:12, 14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":37231,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Thessalonians","title_en":"Second Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","summary_en":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58493,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:16","title_en":"Study Note: 2 Tesaloniceni 3:16","content_ro":"<p><strong>3:16<\/strong> The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the <em>Lord<\/em> Jesus’ presence <em>with<\/em> his people (Rom 15:33; Phil 4:9).<\/p>","content_en":"<p><strong>3:16<\/strong> The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the <em>Lord<\/em> Jesus’ presence <em>with<\/em> his people (Rom 15:33; Phil 4:9).<\/p>","summary_ro":"3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).","summary_en":"3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86119,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:16","title_en":"Study Note: 2 Tesaloniceni 3:16","content_ro":"<p><strong>3:16<\/strong> The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the <em>Lord<\/em> Jesus’ presence <em>with<\/em> his people (Rom 15:33; Phil 4:9).<\/p>","content_en":"<p><strong>3:16<\/strong> The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the <em>Lord<\/em> Jesus’ presence <em>with<\/em> his people (Rom 15:33; Phil 4:9).<\/p>","summary_ro":"3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).","summary_en":"3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113745,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:16","title_en":"Study Note: 2 Tesaloniceni 3:16","content_ro":"<p><strong>3:16<\/strong> The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the <em>Lord<\/em> Jesus’ presence <em>with<\/em> his people (Rom 15:33; Phil 4:9).<\/p>","content_en":"<p><strong>3:16<\/strong> The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the <em>Lord<\/em> Jesus’ presence <em>with<\/em> his people (Rom 15:33; Phil 4:9).<\/p>","summary_ro":"3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).","summary_en":"3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141371,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:16","title_en":"Study Note: 2 Tesaloniceni 3:16","content_ro":"<p><strong>3:16<\/strong> The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the <em>Lord<\/em> Jesus’ presence <em>with<\/em> his people (Rom 15:33; Phil 4:9).<\/p>","content_en":"<p><strong>3:16<\/strong> The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the <em>Lord<\/em> Jesus’ presence <em>with<\/em> his people (Rom 15:33; Phil 4:9).<\/p>","summary_ro":"3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).","summary_en":"3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":37204,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Second Letter to the Thessalonians","title_en":"Second Letter to the Thessalonians","content_ro":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","content_en":"<h3>THESSALONIANS, Second Letter to the<\/h3>\n<p>Paul’s second 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<p class=\"h2\" id=\"Authors\">Author(s)<\/p>\n<p>This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—<span>Paul<\/span>. I do this at the end of all my letters to prove that they really are from me” (3:17, <span>nlt<\/span>).<\/p>\n<p>Some scholars have questioned Paul’s authorship, mostly because of the difference between the teaching about the future in this letter and that in 1 Thessalonians. In the light of the words of 2 Thessalonians 3:17, the first letter would have to be seen as a blatant forgery. And this is not the case. The early church did not question Paul’s authorship of both.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>In the first verse, exactly as in 1 Thessalonians, the letter is addressed “to the church of the Thessalonians.” Unlike 1 Thessalonians, this letter provides us with no other personal details of the movements of Paul and his coworkers. Thus, there is no direct evidence of the date and place of the letter.<\/p>\n<p>Just as the difference between the teaching of this epistle from that of 1 Thessalonians has led some to question its Pauline authorship, so it has led others to a variety of explanations for its date and destination. These include:<\/p>\n<p>1. It was written much later than 1 Thessalonians. This is improbable because both Silas and Timothy were still with Paul.<\/p>\n<li>2. It was written earlier than 1 Thessalonians. In 2:15, however, there is a reference to a letter written previously to Thessalonica, and the early church from the second century certainly called this 2 Thessalonians.<\/li>\n<li>3. It was written to Jewish Christians in Thessalonica, while 1 Thessalonians was written to gentile Christians. This, however, is most unlikely, as the apostle who had such concern for the unity of all Christians in one place (e.g., 1 Cor 1–3) and especially for the unity of Jewish and gentile Christians (see Eph 2:11-22) could hardly have done such a thing.<\/li>\n<li>4. It was written to Christians in a different place (Berea or Philippi), and then came to be in the hands of the Thessalonian Christians. There is no evidence to support the idea that the letter was sent anywhere but to Thessalonica.<\/li>\n<p>When this epistle was written, Paul had the same coworkers with him as when he wrote 1 Thessalonians (2 Thes 1:1). This indicates that probably a short time after writing 1 Thessalonians, Paul heard of further problems being faced by the Christians in Thessalonica, and in his concern for them, he wrote this second letter.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>There were three main concerns in the mind of the apostle Paul as he wrote this letter.<\/p>\n<p>As in all his letters, he wanted to encourage his readers to stand firm in their faith (2:15). He could thank God for his work in their lives (1:3; 2:13), made evident by their faith, love, and steadfastness in the face of persecutions (1:4). Paul assured them of the righting of wrongs in the ultimate judgment of God. Their task was to glorify the name of Jesus by their lives; then at his coming he would be glorified in his faithful people (vv 5-12).<\/p>\n<p>There was false teaching, even purportedly from Paul, that the Day of the Lord had already come (2:2). The apostle rejected this teaching by saying that certain things must take place prior to the Second Coming. There must be a still greater manifestation of evil in the person of one called “the man of lawlessness” or “the son of perdition.” This one will reject all true worship, show signs and wonders, and proclaim himself to be God. At present there is a restraining influence. The time will come, however, when the lawless one will be revealed. Then the Lord himself will come and “the lawless one” will be conquered and destroyed. This teaching (vv 1-12) is similar to that in the Gospels about the Antichrist or antichrists, claiming to be Christ, deceiving people by signs and wonders (Mt 24:5, 23-26; Mk 13:5-6, 20-23). In 1 Thessalonians, Paul emphasized that the time of the Lord’s coming is unknown, and believers must be ready for him at any time. Here, in opposition to the idea that the Lord had already come, Paul spoke of those things that must take place before the Lord’s coming. Both of these aspects were also presented by Jesus when he taught about the future (Mt 24; Mk 13; Lk 21).<\/p>\n<p>Finally, the problem of laziness in the Christian community (referred to in 1 Thes 4:11; 5:14) remained, and probably had increased. Paul had to refer again to the example that he and his coworkers had given to them—they had worked with their own hands to earn a living instead of depending on those to whom they brought the gospel. Paul had a simple dictum that he applied: “If any one will not work, let him not eat” (2 Thess 3:10, <span>rsv<\/span>).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Thanksgiving for Their Christian Lives (1:3-4)<\/h5>\n<p>Paul praised God for the Thessalonians’ growing faith, increasing love, and endurance of persecution.<\/p>\n<h5>A Reversal of Persecutors and Persecuted (1:5-10)<\/h5>\n<p>At that time the Thessalonian Christians were having to suffer, but their persecutors would have to face the just judgment of God at the coming of the Lord Jesus “with his mighty angels.” Those who reject the knowledge of God and the salvation offered in the gospel must “suffer the punishment of eternal destruction.” His people will experience that glory of his coming and will realize that they have not believed or suffered in vain.<\/p>\n<h5>Prayer That the Lord Jesus Will Be Glorified (1:11-12)<\/h5>\n<p>This is Paul’s prayer for the Thessalonian Christians—a life worthy of their calling, the fulfilling of their resolves, and by the grace of God, that the name of Christ would be glorified in them.<\/p>\n<h5>Events That Must Precede Christ’s Second Coming (2:1-12)<\/h5>\n<p>In this section, Paul deals with the false teaching that the Day of the Lord had already come. Before this event, there must be the revealing of “the man of lawlessness,” otherwise called the Antichrist (though it may be noted that the NT also speaks of “antichrists” and “the spirit of antichrist”—1 Jn 2:18; 4:3). Paul said, “That day will not come until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thes 2:3, <span>nlt<\/span>).<\/p>\n<p>At the present time, the mystery of lawlessness is restrained (vv 6-7). But in the future—just prior to the Lord’s coming—the restraint will be taken away. In other words, all hell will break loose. Christians must be prepared for a supreme manifestation of evil “with pretended signs and wonders” (v 9, <span>rsv<\/span>) by which many will be deceived. The coming of Christ will mean the overthrow of evil and the judgment of those who oppose the truth and take pleasure in unrighteousness.<\/p>\n<h5>Renewed Thanksgiving, Encouragement, and Prayer (2:13–3:5)<\/h5>\n<p>Subsequent to the discussion of the power of evil in people’s lives, Paul gives thanks for the work of the Spirit of God in the lives of the Thessalonian Christians. He encourages them to continue in all that the apostle has taught them, when present with them or by letter. Paul’s prayer is that God, as the great Giver of comfort and hope, will establish them in every good work and word. He also expresses his need of their prayers, that God may continue to prosper the word he preaches and deliver him from evil men. His Christian readers, for their part, can be assured of God’s faithfulness. Paul’s prayer for them is that, as they continue in the things in which they have been taught, they will be directed to the love of God and the endurance that comes from Christ.<\/p>\n<h5>Warning against Disorderliness and Idleness (3:6-15)<\/h5>\n<p>Another of Paul’s special purposes in writing was to stress that there is no place for idleness in the lives of Christians. He had taught this and exemplified this in his own life. Christian people are “to do their work in quietness,” “earn their own living,” and “not be weary in well-doing” (vv 12-13, <span>rsv<\/span>). There should be no associating with those who reject this teaching, but they should be admonished as brothers, not treated as enemies.<\/p>\n<h5>Conclusion (3:16-18)<\/h5>\n<p>With a prayer for grace and peace and with his own personal signature, Paul concludes the letter. When he speaks of writing with his own hand in verse 17, it probably means that up to that point Paul had dictated his letter to someone else (cf. 1 Cor 16:21; Col 4:18).<\/p>\n<p><em>See also<\/em> Eschatology; Paul, The Apostle; Second Coming of Christ; Thessalonians, First Letter to the; Thessalonica.<\/p>","summary_ro":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","summary_en":"THESSALONIANS, Second Letter to the Paul’s second epistle to the church at Thessalonica. Preview • Author(s) • Date, Origin, and Destination • Purpose • Content Author(s) This letter, like 1 Thessalonians, begins with the names of Paul, Silvanus, and Timothy, and like that letter often retains the plural pronouns “we” and “us” but also has the singular “I” (e.g., 2 Thes 2:5). The end of the letter reads: “Now here is my greeting, which I write with my own hand—Paul. I do this at the end of al...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38803,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Writer","title_en":"Writer","content_ro":"<h3>WRITER<\/h3>\n<p>Professional scribe and\/or secretary; religious scribe and\/or secretary.<\/p>\n<p class=\"h2\" id=\"ProfessionalScribesandSecretaries\">Professional Scribes and Secretaries<\/p>\n<p>Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today.<\/p>\n<p>There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as it takes students now to develop the ability to read and write. Would-be scribes could either enter a regular school or work as an apprentice under a private teacher, though most of them apparently followed the latter procedure. Scribes who were willing to teach could be found everywhere, even in the smaller towns. In fact, most of the scribes had at least one apprentice, who was treated like a son while learning the profession. Such students learned not only from private tutoring but also from the example of their teacher. This kind of education was sufficient to equip young scribes for the normal commercial branches of the craft. They were fully prepared to handle the necessary formulas for the various kinds of legal and business documents, and they could easily take dictation for private correspondence.<\/p>\n<p>For additional study and training, however, it was necessary to attend the regular schools. The schools were attached to temples, and only these schools had the proper facilities to teach the sciences (including mathematics) and literature, which the more advanced scribes had to master. There a budding scribe could study to become even a priest or a “scientist.” In the ruins of ancient cities archaeologists have discovered “textbooks” used by the pupils. Excavators have also uncovered schoolrooms with benches on which the students sat. Some of the ancient Near Eastern texts that have been unearthed are nothing but schoolboy exercises or student copies of originals. These copies are usually not as beautiful or as legible as the originals, which were written by master scribes.<\/p>\n<p>When the teacher wanted to give the students an assignment, he had available in the temple school virtually every type of text imaginable. For elementary work he could have the students practice writing a list of cuneiform signs, much like our learning the letters of the alphabet—except that there were some 600 signs! Another simple assignment would have been to copy dictionaries containing lists of stones, cities, animals, and gods. After such preparatory work, the students could then move on to literary texts and, for example, accurately reproduce a portion of one of the great epics, a hymn, or a prayer. Through arduous study and a lengthy program of instruction and practice, a gifted student could become qualified for scribal service in almost any field.<\/p>\n<p class=\"h2\" id=\"ReligiousScribe\">Religious Scribe<\/p>\n<p>The scribe in Israel undertook a wide range of writing tasks. Often the scribe sat at the gate of the city or in an open area undertaking numerous kinds of writing tasks for illiterate citizens, correspondence, writing of receipts, and contracts. More officially, he kept records and wrote annals. Religious scribes copied the Scriptures. Several of these men are mentioned in the OT: Shebna (2 Kgs 18:18, 37), Shaphan (2 Kgs 22:8-12), Ezra (Ezr 7:6, 11; Neh 8:1, 9, 13; 12:26, 36), Baruch (Jer 36:26, 32), and Jonathan (Jer 37:15, 20).<\/p>\n<p>Paul made use of secretaries or scribes (called amanuenses) when he composed his epistles. The usual procedure for a dictated epistle was for the amanuensis to take down the speaker’s words and produce a transcript, which the author would then review and edit. Taking the edited copy, the amanuensis would produce a final draft, which the author would sign in his own handwriting. Two NT epistles provide the name of an amanuensis: Tertius for Romans (Rom 16:22) and Silvanus for 1 Peter (1 Pt 5:12). Some of Paul’s epistles indicate that he provided the concluding salutation in his own handwriting: 1 Corinthians (1 Cor 16:21), Galatians (Gal 6:11), Colossians (Col 4:18), and 2 Thessalonians (2 Thes 3:17). This indicates that these epistles were penned by someone else—Paul’s amanuensis—prior to his signing off. By contrast, John penned his own epistles (1 Jn 1:4; 2:1, 7-8, 12-14; 2 Jn 1:12; 3 Jn 1:9, 13).<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","content_en":"<h3>WRITER<\/h3>\n<p>Professional scribe and\/or secretary; religious scribe and\/or secretary.<\/p>\n<p class=\"h2\" id=\"ProfessionalScribesandSecretaries\">Professional Scribes and Secretaries<\/p>\n<p>Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today.<\/p>\n<p>There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as it takes students now to develop the ability to read and write. Would-be scribes could either enter a regular school or work as an apprentice under a private teacher, though most of them apparently followed the latter procedure. Scribes who were willing to teach could be found everywhere, even in the smaller towns. In fact, most of the scribes had at least one apprentice, who was treated like a son while learning the profession. Such students learned not only from private tutoring but also from the example of their teacher. This kind of education was sufficient to equip young scribes for the normal commercial branches of the craft. They were fully prepared to handle the necessary formulas for the various kinds of legal and business documents, and they could easily take dictation for private correspondence.<\/p>\n<p>For additional study and training, however, it was necessary to attend the regular schools. The schools were attached to temples, and only these schools had the proper facilities to teach the sciences (including mathematics) and literature, which the more advanced scribes had to master. There a budding scribe could study to become even a priest or a “scientist.” In the ruins of ancient cities archaeologists have discovered “textbooks” used by the pupils. Excavators have also uncovered schoolrooms with benches on which the students sat. Some of the ancient Near Eastern texts that have been unearthed are nothing but schoolboy exercises or student copies of originals. These copies are usually not as beautiful or as legible as the originals, which were written by master scribes.<\/p>\n<p>When the teacher wanted to give the students an assignment, he had available in the temple school virtually every type of text imaginable. For elementary work he could have the students practice writing a list of cuneiform signs, much like our learning the letters of the alphabet—except that there were some 600 signs! Another simple assignment would have been to copy dictionaries containing lists of stones, cities, animals, and gods. After such preparatory work, the students could then move on to literary texts and, for example, accurately reproduce a portion of one of the great epics, a hymn, or a prayer. Through arduous study and a lengthy program of instruction and practice, a gifted student could become qualified for scribal service in almost any field.<\/p>\n<p class=\"h2\" id=\"ReligiousScribe\">Religious Scribe<\/p>\n<p>The scribe in Israel undertook a wide range of writing tasks. Often the scribe sat at the gate of the city or in an open area undertaking numerous kinds of writing tasks for illiterate citizens, correspondence, writing of receipts, and contracts. More officially, he kept records and wrote annals. Religious scribes copied the Scriptures. Several of these men are mentioned in the OT: Shebna (2 Kgs 18:18, 37), Shaphan (2 Kgs 22:8-12), Ezra (Ezr 7:6, 11; Neh 8:1, 9, 13; 12:26, 36), Baruch (Jer 36:26, 32), and Jonathan (Jer 37:15, 20).<\/p>\n<p>Paul made use of secretaries or scribes (called amanuenses) when he composed his epistles. The usual procedure for a dictated epistle was for the amanuensis to take down the speaker’s words and produce a transcript, which the author would then review and edit. Taking the edited copy, the amanuensis would produce a final draft, which the author would sign in his own handwriting. Two NT epistles provide the name of an amanuensis: Tertius for Romans (Rom 16:22) and Silvanus for 1 Peter (1 Pt 5:12). Some of Paul’s epistles indicate that he provided the concluding salutation in his own handwriting: 1 Corinthians (1 Cor 16:21), Galatians (Gal 6:11), Colossians (Col 4:18), and 2 Thessalonians (2 Thes 3:17). This indicates that these epistles were penned by someone else—Paul’s amanuensis—prior to his signing off. By contrast, John penned his own epistles (1 Jn 1:4; 2:1, 7-8, 12-14; 2 Jn 1:12; 3 Jn 1:9, 13).<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","summary_ro":"WRITER Professional scribe and\/or secretary; religious scribe and\/or secretary. Professional Scribes and Secretaries Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today. There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as i...","summary_en":"WRITER Professional scribe and\/or secretary; religious scribe and\/or secretary. Professional Scribes and Secretaries Scribes were employed as secretaries in Palestine, Egypt, Mesopotamia, and the Greco-Roman Empire. Court scribes would sometimes rise to positions of social prestige and considerable political influence, much as a secretary of state today. There were schools for the training of such scribes. To master the difficult art of writing on clay probably required as much time then as i...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58494,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:17","title_en":"Study Note: 2 Tesaloniceni 3:17","content_ro":"<p><strong>3:17<\/strong> A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure <em>to prove<\/em> this letter is from him.<\/p>","content_en":"<p><strong>3:17<\/strong> A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure <em>to prove<\/em> this letter is from him.<\/p>","summary_ro":"3:17 A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure to prove this letter is from him.","summary_en":"3:17 A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure to prove this letter is from him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86120,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:17","title_en":"Study Note: 2 Tesaloniceni 3:17","content_ro":"<p><strong>3:17<\/strong> A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure <em>to prove<\/em> this letter is from him.<\/p>","content_en":"<p><strong>3:17<\/strong> A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure <em>to prove<\/em> this letter is from him.<\/p>","summary_ro":"3:17 A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure to prove this letter is from him.","summary_en":"3:17 A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure to prove this letter is from him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113746,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:17","title_en":"Study Note: 2 Tesaloniceni 3:17","content_ro":"<p><strong>3:17<\/strong> A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure <em>to prove<\/em> this letter is from him.<\/p>","content_en":"<p><strong>3:17<\/strong> A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure <em>to prove<\/em> this letter is from him.<\/p>","summary_ro":"3:17 A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure to prove this letter is from him.","summary_en":"3:17 A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure to prove this letter is from him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141372,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:17","title_en":"Study Note: 2 Tesaloniceni 3:17","content_ro":"<p><strong>3:17<\/strong> A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure <em>to prove<\/em> this letter is from him.<\/p>","content_en":"<p><strong>3:17<\/strong> A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure <em>to prove<\/em> this letter is from him.<\/p>","summary_ro":"3:17 A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure to prove this letter is from him.","summary_en":"3:17 A secretary had written this letter for Paul (Rom 16:22; 1 Pet 5:12). Now Paul takes the pen to add a final greeting in his own hand (cp. 1 Cor 16:21; Gal 6:11; Col 4:18; Phlm 1:19). Because he suspected that a letter he had not written was circulating under his name (2 Thes 2:2), he emphasizes this authenticating procedure to prove this letter is from him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":14740,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Grace","title_en":"Grace","content_ro":"<h3>GRACE<\/h3>\n<p>The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\n<p>Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\n<p class=\"h2\" id=\"GraceintheOldTestament\">Grace in the Old Testament<\/p>\n<p>Early in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, <span>rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, <span>rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\n<p>Divine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, <span>rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\n<p>The divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\n<p>As a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\n<p class=\"h2\" id=\"GraceintheNewTestament\">Grace in the New Testament<\/p>\n<p>The concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\n<p>God’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\n<p>God’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\n<p>Finally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\n<p>The essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\n<p>Because Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of <span class=\"hebrew\" lang=\"he\">shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","content_en":"<h3>GRACE<\/h3>\n<p>The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\n<p>Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\n<p class=\"h2\" id=\"GraceintheOldTestament\">Grace in the Old Testament<\/p>\n<p>Early in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, <span>rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, <span>rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\n<p>Divine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, <span>rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\n<p>The divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\n<p>As a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\n<p class=\"h2\" id=\"GraceintheNewTestament\">Grace in the New Testament<\/p>\n<p>The concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\n<p>God’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\n<p>God’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\n<p>Finally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\n<p>The essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\n<p>Because Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of <span class=\"hebrew\" lang=\"he\">shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","summary_ro":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","summary_en":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58495,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:18","title_en":"Study Note: 2 Tesaloniceni 3:18","content_ro":"<p><strong>3:18<\/strong> Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the <em>Lord Jesus Christ<\/em> to grant <em>grace<\/em> to the recipients (see 1 Thes 5:28).<\/p>","content_en":"<p><strong>3:18<\/strong> Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the <em>Lord Jesus Christ<\/em> to grant <em>grace<\/em> to the recipients (see 1 Thes 5:28).<\/p>","summary_ro":"3:18 Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the Lord Jesus Christ to grant grace to the recipients (see 1 Thes 5:28).","summary_en":"3:18 Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the Lord Jesus Christ to grant grace to the recipients (see 1 Thes 5:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86121,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:18","title_en":"Study Note: 2 Tesaloniceni 3:18","content_ro":"<p><strong>3:18<\/strong> Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the <em>Lord Jesus Christ<\/em> to grant <em>grace<\/em> to the recipients (see 1 Thes 5:28).<\/p>","content_en":"<p><strong>3:18<\/strong> Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the <em>Lord Jesus Christ<\/em> to grant <em>grace<\/em> to the recipients (see 1 Thes 5:28).<\/p>","summary_ro":"3:18 Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the Lord Jesus Christ to grant grace to the recipients (see 1 Thes 5:28).","summary_en":"3:18 Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the Lord Jesus Christ to grant grace to the recipients (see 1 Thes 5:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113747,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:18","title_en":"Study Note: 2 Tesaloniceni 3:18","content_ro":"<p><strong>3:18<\/strong> Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the <em>Lord Jesus Christ<\/em> to grant <em>grace<\/em> to the recipients (see 1 Thes 5:28).<\/p>","content_en":"<p><strong>3:18<\/strong> Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the <em>Lord Jesus Christ<\/em> to grant <em>grace<\/em> to the recipients (see 1 Thes 5:28).<\/p>","summary_ro":"3:18 Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the Lord Jesus Christ to grant grace to the recipients (see 1 Thes 5:28).","summary_en":"3:18 Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the Lord Jesus Christ to grant grace to the recipients (see 1 Thes 5:28).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141373,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Tesaloniceni 3:18","title_en":"Study Note: 2 Tesaloniceni 3:18","content_ro":"<p><strong>3:18<\/strong> Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the <em>Lord Jesus Christ<\/em> to grant <em>grace<\/em> to the recipients (see 1 Thes 5:28).<\/p>","content_en":"<p><strong>3:18<\/strong> Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the <em>Lord Jesus Christ<\/em> to grant <em>grace<\/em> to the recipients (see 1 Thes 5:28).<\/p>","summary_ro":"3:18 Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the Lord Jesus Christ to grant grace to the recipients (see 1 Thes 5:28).","summary_en":"3:18 Ancient letters frequently ended with a wish for health or prosperity, but Paul’s blessing is much grander: He calls on the Lord Jesus Christ to grant grace to the recipients (see 1 Thes 5:28).","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"}}