Efeseni 4
1 Vă sfătuiesc dar eu, cel întemniţat pentru Domnul, să vă purtaţi într-un chip vrednic de chemarea, pe care aţi primit-o,
2 cu toată smerenia şi blândeţa, cu îndelungă răbdare; îngăduiţi-vă unii pe alţii în dragoste,
3 şi căutaţi să păstraţi unirea Duhului, prin legătura păcii.
4 Este un singur trup, un singur Duh, după cum şi voi aţi fost chemaţi la o singură nădejde a chemării voastre.
5 Este un singur Domn, o singură credinţă, un singur botez.
6 Este un singur Dumnezeu şi Tată al tuturor, care este mai pe sus de toţi, care lucrează prin toţi şi care este în toţi.
7 Dar fiecăruia din noi harul i-a fost dat după măsura darului lui Hristos.
8 De aceea este zis: ,,S-a suit sus, a luat robia roabă, şi a dat daruri oamenilor.``
9 Şi acest: ,,S-a suit``, ce însemnează decât că înainte Se pogorâse în părţile mai de jos ale pământului?
10 Cel ce S-a pogorât, este acelaş cu cel ce s-a suit mai pe sus de toate cerurile, ca să umple toate lucrurile.
11 Şi El a dat pe unii apostoli; pe alţii, prooroci; pe alţii, evanghelişti; pe alţii, păstori şi învăţători,
12 pentru desăvârşirea sfinţilor, în vederea lucrării de slujire, pentru zidirea trupului lui Hristos,
13 până vom ajunge toţi la unirea credinţei şi a cunoştinţei Fiului lui Dumnezeu, la starea de om mare, la înălţimea staturii plinătăţii lui Hristos;
14 ca să nu mai fim copii, plutind încoace şi încolo, purtaţi de orice vânt de învăţătură, prin viclenia oamenilor şi prin şiretenia lor în mijloacele de amăgire;
15 ci, credincioşi adevărului, în dragoste, să creştem în toate privinţele, ca să ajungem la Cel ce este Capul, Hristos.
16 Din El tot trupul, bine închegat şi strâns legat, prin ceiace dă fiecare încheitură, îşi primeşte creşterea, potrivit cu lucrarea fiecărei părţi în măsura ei, şi se zideşte în dragoste.
17 Iată dar ce vă spun şi mărturisesc eu în Domnul: să nu mai trăiţi cum trăiesc păgânii, în deşertăciunea gândurilor lor,
18 având mintea întunecată, fiind străini de viaţa lui Dumnezeu, din pricina neştiinţei în care se află în urma împietririi inimii lor.
19 Ei şi-au perdut orice pic de simţire, s-au dedat la desfrânare, şi săvârşesc cu lăcomie orice fel de necurăţie.
20 Dar voi n-aţi învăţat aşa pe Hristos;
21 dacă, cel puţin, L-aţi ascultat, şi dacă, potrivit adevărului care este în Isus, aţi fost învăţaţi,
22 cu privire la felul vostru de viaţă din trecut, să vă desbrăcaţi de omul cel vechi care se strică după poftele înşelătoare;
23 şi să vă înoiţi în duhul minţii voastre,
24 şi să vă îmbrăcaţi în omul cel nou, făcut după chipul lui Dumnezeu, de o neprihănire şi sfinţenie pe care o dă adevărul.
25 De aceea, lăsaţi-vă de minciună: ,,Fiecare dintre voi să spună aproapelui său adevărul``, pentrucă sântem mădulare unii altora.
26 ,,Mâniaţi-vă şi nu păcătuiţi``. Să n-apună soarele peste mânia voastră,
27 şi să nu daţi prilej diavolului.
28 Cine fura, să nu mai fure; ci mai de grabă să lucreze cu mânile lui la ceva bun, ca să aibă ce să dea celui lipsit.
29 Niciun cuvânt stricat să nu vă iasă din gură; ci unul bun, pentru zidire, după cum e nevoie, ca să dea har celor ce-l aud.
30 Să nu întristaţi pe Duhul Sfânt al lui Dumnezeu, prin care aţi fost pecetluiţi pentru ziua răscumpărării.
31 Orice amărăciune, orice iuţime, orice mânie, orice strigare, orice clevetire şi orice fel de răutate să piară din mijlocul vostru.
32 Dimpotrivă, fiţi buni unii cu alţii, miloşi, şi iertaţi-vă unul pe altul, cum v-a iertat şi Dumnezeu pe voi în Hristos.
{"verseMap":{"1":[{"id":7173,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Colossians","title_en":"Letter to the Colossians","content_ro":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","content_en":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","summary_ro":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","summary_en":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9342,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"into Hell*, Descent","title_en":"into Hell*, Descent","content_ro":"<h3>DESCENT INTO HELL*<\/h3>\n<p>Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationship to Scripture.<\/p>\n<p>The most natural interpretation in the context of the Apostles’ Creed is that descent into hell was one step in the succession of saving deeds accomplished by Jesus Christ in his redemptive career. Since the other steps are presented chronologically in the Apostles’ Creed, that descent would have occurred between Christ’s death and resurrection. On that almost all orthodox commentators agree.<\/p>\n<p>Several questions remain to be debated. Is the phrase to be interpreted literally? Does it refer to an actual place or state of existence? How did Christ “descend”? In what state? For what purpose?<\/p>\n<p>The word “hell” is itself problematic. The Hebrew word for “grave” acquired in OT times the larger meaning of “abode of the dead.” The Greek translation (in the Septuagint and the NT) was <span class=\"greek\" lang=\"el\">hades<\/span><em>.<\/em> Both words are rendered “hell” in many English translations, as is the Greek word <span class=\"greek\" lang=\"el\">Gehenna<\/span><em>,<\/em> which closely approximates what most people think of as hell, a place of torment for the wicked referred to by Jesus (Mt 5:22, 29-30). The earliest versions of the Apostles’ Creed are in Greek, but in the phrase “he descended into hell,” none of those words is used. Another expression is used that means “the lowest part.” Later Latin versions translated it <em>ad inferna<\/em> (“to the place beneath”), which in the course of centuries became identified with the place of torment (the inferno).<\/p>\n<p class=\"h2\" id=\"LiteralDescent\">Literal Descent<\/p>\n<p>The traditional view, officially maintained by Roman Catholics and Lutherans, interprets the phrase literally. Christ actually visited the place of the dead <em>(<\/em><span class=\"greek\" lang=\"el\">hades<\/span><em>).<\/em> Within the framework of that view, two principal opinions have arisen concerning the purpose of Christ’s descent.<\/p>\n<h5>To Liberate the Old Testament Faithful<\/h5>\n<p>In one literal view, believers who had lived and died before Christ’s advent (a partial list of whom appears in Heb 11) existed in a part of hades in a state of abeyance, in neither torment nor bliss, awaiting salvation. After Christ had accomplished salvation on the cross, and in the interval between his death and resurrection, he visited (descended into) hades, liberated those souls, and led them to heaven.<\/p>\n<p>That interpretation claims support from Ephesians 4:8-10, a difficult passage that speaks of Christ as “descended to the lower, earthly regions” and also “ascended” on high, leading “captives in his train” (<span>niv<\/span>). The “lower, earthly regions” is identified with hades and the “captives” with the throng of OT believers whom Christ released from their waiting stance and triumphantly conducted into full fellowship with God.<\/p>\n<h5>To Preach the Gospel to the Impenitent Dead<\/h5>\n<p>A related passage is 1 Peter 3:18-20, in which Christ went and “preached to the spirits in prison—those who disobeyed God long ago” (<span>nlt<\/span>) in the time of Noah. That passage seems to conflict with the first view, since those who hear Christ’s preaching in 1 Peter are disobedient rather than believing spirits. Therefore, some have suggested a second view, that Christ descended into hades in order to bring a special message of salvation to the dead who were lost in their sins but who had no opportunity during their lifetime to hear the news of redemption. In that view the “hell” of the Apostles’ Creed is the place of the doomed dead. The purpose of Christ’s descent was to secure the redemption of some or all of them by preaching.<\/p>\n<p>That interpretation also seeks support from Ephesians 4 and 1 Peter 3–4. “Captives” in Ephesians 4 is seen as referring to those who had died in the “bondage” of sin. In 1 Peter 3 “the spirits in prison” refers to those in hades who would be condemned if it were not for the gospel that they heard and responded to in the afterlife. First Peter 4:6 is sometimes quoted in that connection, with the meaning that “the gospel was preached even to the dead” after they had died. On the other hand, 1 Peter 4:6 may refer instead to preaching presented while they were alive to people dead at the time of writing. Many commentators argue that a preaching of the gospel after death, in order for people who did not accept salvation during their lifetime to do so after their death, seems contrary to Scripture’s emphasis on the necessity of acceptance now in the present life (Heb 3:7-15), as well as on a judgment based only on what was done on earth.<\/p>\n<p class=\"h2\" id=\"FigurativeDescent\">Figurative Descent<\/p>\n<p>Because of difficulties in both literal approaches, many scholars (like John Calvin) have interpreted the passage in the creed figuratively. Instead of viewing “the descent” as an actual event, occurring chronologically between Christ’s death and resurrection, they see it as a reference to the intensity of Christ’s suffering. “He was crucified, dead and buried” describes his physical suffering: “he descended into hell,” the depth of his spiritual suffering. He endured the agony of hell as the substitute guilt-bearer for the human race. That was expressed in his cry of dereliction, “My God, my God, why hast thou forsaken me?” (Mt 27:46, <span>kjv<\/span>). Hell’s worst feature is separation from God (7:23; 25:41)—the very agony Christ as the Lamb of God endured in order to make the atoning sacrifice and vindicate the justice of the triune God.<\/p>\n<p>That interpretation, endorsed by the Heidelberg Catechism (1562), a Calvinist document, fits well with a substitutionary view of the Atonement and represents the immensity of Christ’s sufferings as portrayed in Scripture. Yet some question whether that interpretation represents the intended meaning of the Apostles’ Creed in its original formulation.<\/p>\n<p>Another figurative interpretation, found in the Westminster Standards, also a Calvinist document, views the descent as a commentary on the preceding passages. The Westminster Larger Catechism paraphrases it like this: “Continuing in the state of the dead and under the power of death till the third day.” A serious problem with that interpretation is that the creed is extremely condensed and seems to avoid such repetition.<\/p>\n<p>Because of difficulties in all four points of view, some Christians omit the statement altogether when they recite the creed. In support of their attitude they argue that the phrase has an unclear biblical foundation, is late in origin, found no general acceptance until the fifth century at the earliest, and was never included in the Nicene Creed. Yet the form of the creed agreed on by the ecumenical councils includes the passage.<\/p>","content_en":"<h3>DESCENT INTO HELL*<\/h3>\n<p>Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationship to Scripture.<\/p>\n<p>The most natural interpretation in the context of the Apostles’ Creed is that descent into hell was one step in the succession of saving deeds accomplished by Jesus Christ in his redemptive career. Since the other steps are presented chronologically in the Apostles’ Creed, that descent would have occurred between Christ’s death and resurrection. On that almost all orthodox commentators agree.<\/p>\n<p>Several questions remain to be debated. Is the phrase to be interpreted literally? Does it refer to an actual place or state of existence? How did Christ “descend”? In what state? For what purpose?<\/p>\n<p>The word “hell” is itself problematic. The Hebrew word for “grave” acquired in OT times the larger meaning of “abode of the dead.” The Greek translation (in the Septuagint and the NT) was <span class=\"greek\" lang=\"el\">hades<\/span><em>.<\/em> Both words are rendered “hell” in many English translations, as is the Greek word <span class=\"greek\" lang=\"el\">Gehenna<\/span><em>,<\/em> which closely approximates what most people think of as hell, a place of torment for the wicked referred to by Jesus (Mt 5:22, 29-30). The earliest versions of the Apostles’ Creed are in Greek, but in the phrase “he descended into hell,” none of those words is used. Another expression is used that means “the lowest part.” Later Latin versions translated it <em>ad inferna<\/em> (“to the place beneath”), which in the course of centuries became identified with the place of torment (the inferno).<\/p>\n<p class=\"h2\" id=\"LiteralDescent\">Literal Descent<\/p>\n<p>The traditional view, officially maintained by Roman Catholics and Lutherans, interprets the phrase literally. Christ actually visited the place of the dead <em>(<\/em><span class=\"greek\" lang=\"el\">hades<\/span><em>).<\/em> Within the framework of that view, two principal opinions have arisen concerning the purpose of Christ’s descent.<\/p>\n<h5>To Liberate the Old Testament Faithful<\/h5>\n<p>In one literal view, believers who had lived and died before Christ’s advent (a partial list of whom appears in Heb 11) existed in a part of hades in a state of abeyance, in neither torment nor bliss, awaiting salvation. After Christ had accomplished salvation on the cross, and in the interval between his death and resurrection, he visited (descended into) hades, liberated those souls, and led them to heaven.<\/p>\n<p>That interpretation claims support from Ephesians 4:8-10, a difficult passage that speaks of Christ as “descended to the lower, earthly regions” and also “ascended” on high, leading “captives in his train” (<span>niv<\/span>). The “lower, earthly regions” is identified with hades and the “captives” with the throng of OT believers whom Christ released from their waiting stance and triumphantly conducted into full fellowship with God.<\/p>\n<h5>To Preach the Gospel to the Impenitent Dead<\/h5>\n<p>A related passage is 1 Peter 3:18-20, in which Christ went and “preached to the spirits in prison—those who disobeyed God long ago” (<span>nlt<\/span>) in the time of Noah. That passage seems to conflict with the first view, since those who hear Christ’s preaching in 1 Peter are disobedient rather than believing spirits. Therefore, some have suggested a second view, that Christ descended into hades in order to bring a special message of salvation to the dead who were lost in their sins but who had no opportunity during their lifetime to hear the news of redemption. In that view the “hell” of the Apostles’ Creed is the place of the doomed dead. The purpose of Christ’s descent was to secure the redemption of some or all of them by preaching.<\/p>\n<p>That interpretation also seeks support from Ephesians 4 and 1 Peter 3–4. “Captives” in Ephesians 4 is seen as referring to those who had died in the “bondage” of sin. In 1 Peter 3 “the spirits in prison” refers to those in hades who would be condemned if it were not for the gospel that they heard and responded to in the afterlife. First Peter 4:6 is sometimes quoted in that connection, with the meaning that “the gospel was preached even to the dead” after they had died. On the other hand, 1 Peter 4:6 may refer instead to preaching presented while they were alive to people dead at the time of writing. Many commentators argue that a preaching of the gospel after death, in order for people who did not accept salvation during their lifetime to do so after their death, seems contrary to Scripture’s emphasis on the necessity of acceptance now in the present life (Heb 3:7-15), as well as on a judgment based only on what was done on earth.<\/p>\n<p class=\"h2\" id=\"FigurativeDescent\">Figurative Descent<\/p>\n<p>Because of difficulties in both literal approaches, many scholars (like John Calvin) have interpreted the passage in the creed figuratively. Instead of viewing “the descent” as an actual event, occurring chronologically between Christ’s death and resurrection, they see it as a reference to the intensity of Christ’s suffering. “He was crucified, dead and buried” describes his physical suffering: “he descended into hell,” the depth of his spiritual suffering. He endured the agony of hell as the substitute guilt-bearer for the human race. That was expressed in his cry of dereliction, “My God, my God, why hast thou forsaken me?” (Mt 27:46, <span>kjv<\/span>). Hell’s worst feature is separation from God (7:23; 25:41)—the very agony Christ as the Lamb of God endured in order to make the atoning sacrifice and vindicate the justice of the triune God.<\/p>\n<p>That interpretation, endorsed by the Heidelberg Catechism (1562), a Calvinist document, fits well with a substitutionary view of the Atonement and represents the immensity of Christ’s sufferings as portrayed in Scripture. Yet some question whether that interpretation represents the intended meaning of the Apostles’ Creed in its original formulation.<\/p>\n<p>Another figurative interpretation, found in the Westminster Standards, also a Calvinist document, views the descent as a commentary on the preceding passages. The Westminster Larger Catechism paraphrases it like this: “Continuing in the state of the dead and under the power of death till the third day.” A serious problem with that interpretation is that the creed is extremely condensed and seems to avoid such repetition.<\/p>\n<p>Because of difficulties in all four points of view, some Christians omit the statement altogether when they recite the creed. In support of their attitude they argue that the phrase has an unclear biblical foundation, is late in origin, found no general acceptance until the fifth century at the earliest, and was never included in the Nicene Creed. Yet the form of the creed agreed on by the ecumenical councils includes the passage.<\/p>","summary_ro":"DESCENT INTO HELL* Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationshi...","summary_en":"DESCENT INTO HELL* Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationshi...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10869,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11309,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Evangelist","title_en":"Evangelist","content_ro":"<h3>EVANGELIST<\/h3>\n<p>NT term referring to one who proclaims the gospel of Jesus Christ. There are only three occurrences of the word in the NT. The apostle Paul exhorted the Ephesian church to walk worthy of their calling (Eph 4:1-12). The exhortation stressed the gifts given to each within the unity of the Spirit. Paul explained that the ascended Christ has given “some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (v 11, <span>nasb<\/span>). Paul was saying that Christ calls persons to these ministries and gives them to the church. The evangelist is one of Christ’s gifts to the church. The meaning of the term indicates that the task of such a person is to function as a spokesperson for the church in proclaiming the gospel to the world. An evangelist is similar to an apostle in function, except that being an apostle involved a personal relationship to Jesus during his earthly ministry (Acts 1:21-22). The evangelist stands in contrast to the pastor\/teacher. The former makes the initial proclamation, and the latter provides continuing follow-up ministry that develops maturity in the believer. The reference to Philip the evangelist (21:8) supports the idea of evangelism as a gifted ministry to which Christ calls some in the church.<\/p>\n<p>More than one gift or ministry may be performed by the same person. Paul charged Timothy with his responsibilities as a pastor and teacher, and also exhorted him to “do the work of an evangelist” (2 Tm 4:5). Therefore, “evangelist” can refer to a person called to that distinct ministry, and also to a function that may be performed by others.<\/p>\n<p><em>See also<\/em> Spiritual Gifts.<\/p>","content_en":"<h3>EVANGELIST<\/h3>\n<p>NT term referring to one who proclaims the gospel of Jesus Christ. There are only three occurrences of the word in the NT. The apostle Paul exhorted the Ephesian church to walk worthy of their calling (Eph 4:1-12). The exhortation stressed the gifts given to each within the unity of the Spirit. Paul explained that the ascended Christ has given “some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (v 11, <span>nasb<\/span>). Paul was saying that Christ calls persons to these ministries and gives them to the church. The evangelist is one of Christ’s gifts to the church. The meaning of the term indicates that the task of such a person is to function as a spokesperson for the church in proclaiming the gospel to the world. An evangelist is similar to an apostle in function, except that being an apostle involved a personal relationship to Jesus during his earthly ministry (Acts 1:21-22). The evangelist stands in contrast to the pastor\/teacher. The former makes the initial proclamation, and the latter provides continuing follow-up ministry that develops maturity in the believer. The reference to Philip the evangelist (21:8) supports the idea of evangelism as a gifted ministry to which Christ calls some in the church.<\/p>\n<p>More than one gift or ministry may be performed by the same person. Paul charged Timothy with his responsibilities as a pastor and teacher, and also exhorted him to “do the work of an evangelist” (2 Tm 4:5). Therefore, “evangelist” can refer to a person called to that distinct ministry, and also to a function that may be performed by others.<\/p>\n<p><em>See also<\/em> Spiritual Gifts.<\/p>","summary_ro":"EVANGELIST NT term referring to one who proclaims the gospel of Jesus Christ. There are only three occurrences of the word in the NT. The apostle Paul exhorted the Ephesian church to walk worthy of their calling (Eph 4:1-12). The exhortation stressed the gifts given to each within the unity of the Spirit. Paul explained that the ascended Christ has given “some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (v 11, nasb). Paul was saying that Chris...","summary_en":"EVANGELIST NT term referring to one who proclaims the gospel of Jesus Christ. There are only three occurrences of the word in the NT. The apostle Paul exhorted the Ephesian church to walk worthy of their calling (Eph 4:1-12). The exhortation stressed the gifts given to each within the unity of the Spirit. Paul explained that the ascended Christ has given “some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (v 11, nasb). Paul was saying that Chris...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29947,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter of Peter","title_en":"First Letter of Peter","content_ro":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","content_en":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","summary_ro":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","summary_en":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36282,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spiritual Gifts","title_en":"Spiritual Gifts","content_ro":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","content_en":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","summary_ro":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","summary_en":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58134,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1–6:20<\/strong> <em>Therefore:<\/em> Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.<\/p>","content_en":"<p><strong>4:1–6:20<\/strong> <em>Therefore:<\/em> Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.<\/p>","summary_ro":"4:1–6:20 Therefore: Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.","summary_en":"4:1–6:20 Therefore: Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58135,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1-6<\/strong> God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.<\/p>","content_en":"<p><strong>4:1-6<\/strong> God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.<\/p>","summary_ro":"4:1-6 God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.","summary_en":"4:1-6 God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58136,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1<\/strong> <em>I, a prisoner for serving the Lord:<\/em> See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner <em>worthy<\/em> of their <em>calling<\/em> to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • <em>called by God:<\/em> See Eph 1:4-5, 11.<\/p>","content_en":"<p><strong>4:1<\/strong> <em>I, a prisoner for serving the Lord:<\/em> See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner <em>worthy<\/em> of their <em>calling<\/em> to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • <em>called by God:<\/em> See Eph 1:4-5, 11.<\/p>","summary_ro":"4:1 I, a prisoner for serving the Lord: See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner worthy of their calling to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • called by God: See Eph 1:4-5, 11.","summary_en":"4:1 I, a prisoner for serving the Lord: See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner worthy of their calling to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • called by God: See Eph 1:4-5, 11.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85760,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1–6:20<\/strong> <em>Therefore:<\/em> Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.<\/p>","content_en":"<p><strong>4:1–6:20<\/strong> <em>Therefore:<\/em> Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.<\/p>","summary_ro":"4:1–6:20 Therefore: Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.","summary_en":"4:1–6:20 Therefore: Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85761,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1-6<\/strong> God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.<\/p>","content_en":"<p><strong>4:1-6<\/strong> God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.<\/p>","summary_ro":"4:1-6 God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.","summary_en":"4:1-6 God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85762,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1<\/strong> <em>I, a prisoner for serving the Lord:<\/em> See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner <em>worthy<\/em> of their <em>calling<\/em> to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • <em>called by God:<\/em> See Eph 1:4-5, 11.<\/p>","content_en":"<p><strong>4:1<\/strong> <em>I, a prisoner for serving the Lord:<\/em> See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner <em>worthy<\/em> of their <em>calling<\/em> to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • <em>called by God:<\/em> See Eph 1:4-5, 11.<\/p>","summary_ro":"4:1 I, a prisoner for serving the Lord: See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner worthy of their calling to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • called by God: See Eph 1:4-5, 11.","summary_en":"4:1 I, a prisoner for serving the Lord: See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner worthy of their calling to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • called by God: See Eph 1:4-5, 11.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1–6:20<\/strong> <em>Therefore:<\/em> Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.<\/p>","content_en":"<p><strong>4:1–6:20<\/strong> <em>Therefore:<\/em> Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.<\/p>","summary_ro":"4:1–6:20 Therefore: Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.","summary_en":"4:1–6:20 Therefore: Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113387,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1-6<\/strong> God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.<\/p>","content_en":"<p><strong>4:1-6<\/strong> God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.<\/p>","summary_ro":"4:1-6 God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.","summary_en":"4:1-6 God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1<\/strong> <em>I, a prisoner for serving the Lord:<\/em> See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner <em>worthy<\/em> of their <em>calling<\/em> to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • <em>called by God:<\/em> See Eph 1:4-5, 11.<\/p>","content_en":"<p><strong>4:1<\/strong> <em>I, a prisoner for serving the Lord:<\/em> See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner <em>worthy<\/em> of their <em>calling<\/em> to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • <em>called by God:<\/em> See Eph 1:4-5, 11.<\/p>","summary_ro":"4:1 I, a prisoner for serving the Lord: See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner worthy of their calling to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • called by God: See Eph 1:4-5, 11.","summary_en":"4:1 I, a prisoner for serving the Lord: See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner worthy of their calling to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • called by God: See Eph 1:4-5, 11.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1–6:20<\/strong> <em>Therefore:<\/em> Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.<\/p>","content_en":"<p><strong>4:1–6:20<\/strong> <em>Therefore:<\/em> Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.<\/p>","summary_ro":"4:1–6:20 Therefore: Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.","summary_en":"4:1–6:20 Therefore: Ephesians divides into two sections, the first devoted to explaining the Good News, the second to drawing out the implications for Christian living. This arrangement reflects Paul’s belief that believers’ lives should be a response of gratitude for God’s grace.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1-6<\/strong> God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.<\/p>","content_en":"<p><strong>4:1-6<\/strong> God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.<\/p>","summary_ro":"4:1-6 God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.","summary_en":"4:1-6 God’s saving grace for both Jews and Gentiles should be reflected in how the two groups relate to each other in the church: They are to accept each other warmly, just as God has accepted them.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:1","title_en":"Study Note: Efeseni 4:1","content_ro":"<p><strong>4:1<\/strong> <em>I, a prisoner for serving the Lord:<\/em> See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner <em>worthy<\/em> of their <em>calling<\/em> to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • <em>called by God:<\/em> See Eph 1:4-5, 11.<\/p>","content_en":"<p><strong>4:1<\/strong> <em>I, a prisoner for serving the Lord:<\/em> See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner <em>worthy<\/em> of their <em>calling<\/em> to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • <em>called by God:<\/em> See Eph 1:4-5, 11.<\/p>","summary_ro":"4:1 I, a prisoner for serving the Lord: See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner worthy of their calling to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • called by God: See Eph 1:4-5, 11.","summary_en":"4:1 I, a prisoner for serving the Lord: See study note on 3:1. • Though salvation can never be earned, believers are to live in a manner worthy of their calling to salvation (see Phil 1:27; Col 1:10; 1 Thes 2:12). • called by God: See Eph 1:4-5, 11.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":58137,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:2","title_en":"Study Note: Efeseni 4:2","content_ro":"<p><strong>4:2<\/strong> <em>humble . . . gentle . . . patient:<\/em> Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).<\/p>","content_en":"<p><strong>4:2<\/strong> <em>humble . . . gentle . . . patient:<\/em> Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).<\/p>","summary_ro":"4:2 humble . . . gentle . . . patient: Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).","summary_en":"4:2 humble . . . gentle . . . patient: Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:2","title_en":"Study Note: Efeseni 4:2","content_ro":"<p><strong>4:2<\/strong> <em>humble . . . gentle . . . patient:<\/em> Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).<\/p>","content_en":"<p><strong>4:2<\/strong> <em>humble . . . gentle . . . patient:<\/em> Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).<\/p>","summary_ro":"4:2 humble . . . gentle . . . patient: Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).","summary_en":"4:2 humble . . . gentle . . . patient: Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:2","title_en":"Study Note: Efeseni 4:2","content_ro":"<p><strong>4:2<\/strong> <em>humble . . . gentle . . . patient:<\/em> Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).<\/p>","content_en":"<p><strong>4:2<\/strong> <em>humble . . . gentle . . . patient:<\/em> Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).<\/p>","summary_ro":"4:2 humble . . . gentle . . . patient: Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).","summary_en":"4:2 humble . . . gentle . . . patient: Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:2","title_en":"Study Note: Efeseni 4:2","content_ro":"<p><strong>4:2<\/strong> <em>humble . . . gentle . . . patient:<\/em> Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).<\/p>","content_en":"<p><strong>4:2<\/strong> <em>humble . . . gentle . . . patient:<\/em> Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).<\/p>","summary_ro":"4:2 humble . . . gentle . . . patient: Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).","summary_en":"4:2 humble . . . gentle . . . patient: Believers are to be like Christ in how they treat others (see Col 3:12-14; cp. Gal 6:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63678,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pride and Humility","title_en":"Pride and Humility","content_ro":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","content_en":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","summary_ro":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","summary_en":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91304,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pride and Humility","title_en":"Pride and Humility","content_ro":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","content_en":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","summary_ro":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","summary_en":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118930,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pride and Humility","title_en":"Pride and Humility","content_ro":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","content_en":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","summary_ro":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","summary_en":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146556,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pride and Humility","title_en":"Pride and Humility","content_ro":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","content_en":"<h3>Pride and Humility<\/h3>\n<p>Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility.<\/p>\n<p>The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (1:7), a recognition of God’s sovereignty and centrality. A humble person is able to recognize their mistakes and listen to another’s correction (10:17; 12:1). Pride, meanwhile, can block one’s ability to learn from others, leads to conflict (13:10), and results in disgrace (11:2).<\/p>\n<p>In the divine economy, pride results in destruction and humiliation while humility leads to honor (16:18; 18:12; 29:23). When Jesus was asked “Who is greatest in the Kingdom of Heaven?” he responded by pointing to the exemplary humility of a little child (Matt 18:1-5). On another occasion, Jesus told a parable that contrasted the prideful prayer of a religious leader and the humble prayer of a tax collector, concluding with the words, “Those who exalt themselves will be humbled, and those who humble themselves will be exalted” (Luke 18:9-14; see also Matt 23:8-12; Luke 14:7-11).<\/p>\n<p>Jesus himself provided the ultimate example in humility. Though being God’s son, he “did not think of equality with God as something to cling to,” but rather he “took the humble position of a slave” and “humbled himself in obedience to God and died a criminal’s death on a cross” (Phil 2:6-8). God calls us to display the same kind of self-sacrificial humility in our own lives (Phil 2:3-5; 1 Jn 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 3:5-14; 2 Chr 26:14-20; Prov 10:17; 11:2; 12:15; 15:5; 22:4; 29:23; Matt 5:5; 18:4; 21:5; Luke 18:9-14; Eph 4:2; Phil 2:3; Jas 1:21; 3:13; 4:10<\/p>","summary_ro":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","summary_en":"Pride and Humility Pride is a natural human response to success and achievement, and the world places great value on recognition and fame (see 1 Jn 2:16). Yet, pride is rooted in self-centeredness, and it often exists side by side with the diminishment of others. Scripture frequently cautions against pride and its destructive results, encouraging instead an attitude of humility. The book of Proverbs links humility with wisdom (see Prov 11:2), which has its foundation in the fear of the Lord (...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":29377,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36194,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58138,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:3","title_en":"Study Note: Efeseni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>binding yourselves together with peace:<\/em> Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>binding yourselves together with peace:<\/em> Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).<\/p>","summary_ro":"4:3 binding yourselves together with peace: Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).","summary_en":"4:3 binding yourselves together with peace: Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85764,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:3","title_en":"Study Note: Efeseni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>binding yourselves together with peace:<\/em> Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>binding yourselves together with peace:<\/em> Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).<\/p>","summary_ro":"4:3 binding yourselves together with peace: Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).","summary_en":"4:3 binding yourselves together with peace: Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:3","title_en":"Study Note: Efeseni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>binding yourselves together with peace:<\/em> Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>binding yourselves together with peace:<\/em> Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).<\/p>","summary_ro":"4:3 binding yourselves together with peace: Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).","summary_en":"4:3 binding yourselves together with peace: Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:3","title_en":"Study Note: Efeseni 4:3","content_ro":"<p><strong>4:3<\/strong> <em>binding yourselves together with peace:<\/em> Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).<\/p>","content_en":"<p><strong>4:3<\/strong> <em>binding yourselves together with peace:<\/em> Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).<\/p>","summary_ro":"4:3 binding yourselves together with peace: Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).","summary_en":"4:3 binding yourselves together with peace: Paul’s emphasis on God’s acceptance of Gentiles as well as Jews (2:11–3:6) is now applied ethically: Jews and Gentiles are to accept one another in the church (see Col 3:14-15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":5443,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Body of Christ","title_en":"Body of Christ","content_ro":"<h3>BODY OF CHRIST<\/h3>\n<p>Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically.<\/p>\n<p class=\"h2\" id=\"ThePhysicalBodyofJesusChrist\">The Physical Body of Jesus Christ<\/p>\n<p>The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Spirit through the virgin Mary (Mt 1:20); the one thus born, humanly speaking, as a descendant of David (Rom 1:3), was also to be called the Son of God (Lk 1:35). The apostle John emphasized that the body of Christ was really human physically, not something gaseous or ethereal (1 Jn 4:2-3) as some persons in John’s day were already beginning to argue. God “became flesh and dwelt among us” (Jn 1:14; cf. Is 53:1-4). Jesus’ earthly body possessed ordinary human characteristics and limitations. That is, as a real human being, Jesus Christ experienced sorrow (Jn 11:35; Heb 5:7-8), weariness (Jn 4:6), thirst (19:28), and pain (vv 1-3).<\/p>\n<p>When Jesus gave up his spirit, his physical body died on the cross (Jn 19:30, 33). The NT proclaims that he bore the sins of the world in his body on the cross (1 Pt 2:24; 1 Jn 2:2; cf. Is 53:5-6). His death is described as a perfect sacrifice for sinners (Heb 9:12-14, 26-28), a sacrifice of his body that makes believers in him holy and righteous (2 Cor 5:21; Heb 10:10).<\/p>\n<p>Christ’s physical body was prepared in the normal way for burial (Mt 27:59; Mk 15:46; Lk 23:53, 56; 24:1; Jn 19:39-40) and placed in the rock tomb of Joseph of Arimathea (Mt 27:57-60; Jn 19:41). On the third day the body of Christ experienced a real physical resurrection, as he had predicted (Jn 2:19-22). He was seen in his physical resurrection body (Mt 28:9; Lk 24:31, 36; Jn 20:10-19, 26). He was heard, touched, and held onto (Mt 28:9; Lk 24:39; Jn 20:17; 1 Jn 1:1). He offered his body, scarred by his crucifixion, to be touched (Lk 24:39; Jn 20:17). The fact that he ate shows that his resurrection body was a physical one (Lk 24:42-43). In addition, Christ’s body was “glorified,” that is, it was not restricted as ordinary bodies are: he entered and left rooms in a remarkable way (Lk 24:31, 36; Jn 20:19, 26). Christ’s bodily resurrection is said in Scripture to guarantee that believers in Christ will experience resurrection of their own bodies (1 Cor 15:20-23, 50-57; Phil 3:20-21).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristintheLordsSupper\">The Body of Christ in the Lord’s Supper<\/p>\n<p>At the last supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20; 1 Cor 11:23-26), which accompanied the Passover supper, Jesus held up a loaf of bread and said, “This is my body”; then he picked up a cup of wine and said, “This is my blood of the covenant” (Mt 26:26, 28). Jesus meant that the bread symbolized his body, which would be broken when he was beaten at his trial and pierced at his crucifixion (Lk 23:33; Jn 19:1-2). The apostle Paul said that Christ, our paschal lamb, was sacrificed for us (1 Cor 5:7), meaning that the Passover lamb in the OT was an object lesson pointing to “the Lamb of God, who takes away the sin of the world!” (Jn 1:29).<\/p>\n<p>For Christians, the body of Christ is viewed symbolically as a broken body (Mt 8:17; 1 Pt 2:24; cf. Is 53:4-5) in the breaking of the bread at the Lord’s Supper. The cup is a sign of his blood poured out, viewed as the central factor in God’s covenant of grace with his people. Jesus referred to “the new covenant in my blood” (Lk 22:20). The whole ceremony of the Lord’s Supper was also to be a memorial (1 Cor 11:25-26). In the ceremony believers are reminded that Christ died for sinners, that is, for the forgiveness of their sins (Mt 26:28). They are also reminded that they are participating in the body of Christ in that they are united with him (Rom 6:1-11; 1 Cor 10:16; Gal 2:20; Phil 3:10).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristthePeopleofGod\">The Body of Christ, the People of God<\/p>\n<p>The phrase “body of Christ” is also used as a metaphor for the whole church, a unity of believers connected with and dependent on Christ. God’s people are thus said to be members of Christ’s “mystical body” (1 Cor 12:27), in fellowship with Christ and spiritually nourished by him (Eph 5:25, 29). A number of other metaphors are also used for the whole people of God, such as the vine (Ps 80:8), temple of God (1 Cor 3:16-17), building (1 Pt 2:5), chosen people (v 9), and family of God (Eph 3:15). Such metaphors amplify the interrelatedness, communion, and dependence of the “body of Christ” upon the living God.<\/p>\n<p>The term “body of Christ” was often used by Paul to remind a local church that it was a vital part of the larger body. Paul said to the church at Rome, “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another” (Rom 12:4-5, <span>rsv<\/span>). Paul taught the Corinthian Christians that they, individually and collectively, were part of the body of Christ (1 Cor 12:27). They and Paul were all baptized by one Spirit into that one body (Eph 5:30).<\/p>\n<p>In a number of passages written by Paul, the church is called the “body” and Christ the “head” (Col 1:18). Christ has been made “head over all things for the church,” which “is his body” (Eph 1:22-23). The body grows by “holding fast to the Head” (Col 2:19). As head of the body, Christ is its Savior (Eph 5:23). The head\/body metaphor stresses the organic dependence of the church on Christ and his lordship over the church. The church finds its self-understanding in terms of its Head. The relationship is organic in that the life flows from, and is sustained by, the Head. The relationship is immediate, direct, and complete. Apart from Christ, both in his historic atoning sacrifice and in his present position at the right hand of God, the church has no existence.<\/p>\n<p>In the NT the term “body of Christ” is used to mean both the universal church and each local group of believers. In both senses the church is said to be the spiritual body in which believing Jews and Gentiles are united (Eph 2:14-16; 3:6; 4:4). It is the body that Christ redeemed (Eph 5:23), over which he presides (Col 1:18) and sovereignly rules (Eph 1:22-23) and for which he supplies strength and unity (Eph 4:15-16; Col 2:19).<\/p>\n<p>Each member of the body of Christ has been given spiritual gifts with which to serve Christ in the body (Rom 12:6; 1 Cor 12:11). Such gifts are enumerated several times in Scripture, and range from apostleship and pastoring to encouraging and showing mercy (Rom 12:7-8; Eph 4:11). The ministry of serving is to be shared by all Christians, for example, through giving to the physical needs of others (Acts 11:29-30; 1 Cor 16:1-4; 2 Cor 8:1-5) and praying for one another (Eph 1:15-23; 3:14-19; 6:18-20). No one should look down on others or on their gifts, since God has chosen each one to function in his or her place in the body (1 Cor 12:14-26). The gifts are given to equip “the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Eph 4:12-13, <span>rsv<\/span>). The goal is “to grow up in every way into him who is the head, into Christ” (vv 15-16, <span>rsv<\/span>). <em>See<\/em> Body; Church; Lord’s Supper, The; Resurrection.<\/p>","content_en":"<h3>BODY OF CHRIST<\/h3>\n<p>Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically.<\/p>\n<p class=\"h2\" id=\"ThePhysicalBodyofJesusChrist\">The Physical Body of Jesus Christ<\/p>\n<p>The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Spirit through the virgin Mary (Mt 1:20); the one thus born, humanly speaking, as a descendant of David (Rom 1:3), was also to be called the Son of God (Lk 1:35). The apostle John emphasized that the body of Christ was really human physically, not something gaseous or ethereal (1 Jn 4:2-3) as some persons in John’s day were already beginning to argue. God “became flesh and dwelt among us” (Jn 1:14; cf. Is 53:1-4). Jesus’ earthly body possessed ordinary human characteristics and limitations. That is, as a real human being, Jesus Christ experienced sorrow (Jn 11:35; Heb 5:7-8), weariness (Jn 4:6), thirst (19:28), and pain (vv 1-3).<\/p>\n<p>When Jesus gave up his spirit, his physical body died on the cross (Jn 19:30, 33). The NT proclaims that he bore the sins of the world in his body on the cross (1 Pt 2:24; 1 Jn 2:2; cf. Is 53:5-6). His death is described as a perfect sacrifice for sinners (Heb 9:12-14, 26-28), a sacrifice of his body that makes believers in him holy and righteous (2 Cor 5:21; Heb 10:10).<\/p>\n<p>Christ’s physical body was prepared in the normal way for burial (Mt 27:59; Mk 15:46; Lk 23:53, 56; 24:1; Jn 19:39-40) and placed in the rock tomb of Joseph of Arimathea (Mt 27:57-60; Jn 19:41). On the third day the body of Christ experienced a real physical resurrection, as he had predicted (Jn 2:19-22). He was seen in his physical resurrection body (Mt 28:9; Lk 24:31, 36; Jn 20:10-19, 26). He was heard, touched, and held onto (Mt 28:9; Lk 24:39; Jn 20:17; 1 Jn 1:1). He offered his body, scarred by his crucifixion, to be touched (Lk 24:39; Jn 20:17). The fact that he ate shows that his resurrection body was a physical one (Lk 24:42-43). In addition, Christ’s body was “glorified,” that is, it was not restricted as ordinary bodies are: he entered and left rooms in a remarkable way (Lk 24:31, 36; Jn 20:19, 26). Christ’s bodily resurrection is said in Scripture to guarantee that believers in Christ will experience resurrection of their own bodies (1 Cor 15:20-23, 50-57; Phil 3:20-21).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristintheLordsSupper\">The Body of Christ in the Lord’s Supper<\/p>\n<p>At the last supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20; 1 Cor 11:23-26), which accompanied the Passover supper, Jesus held up a loaf of bread and said, “This is my body”; then he picked up a cup of wine and said, “This is my blood of the covenant” (Mt 26:26, 28). Jesus meant that the bread symbolized his body, which would be broken when he was beaten at his trial and pierced at his crucifixion (Lk 23:33; Jn 19:1-2). The apostle Paul said that Christ, our paschal lamb, was sacrificed for us (1 Cor 5:7), meaning that the Passover lamb in the OT was an object lesson pointing to “the Lamb of God, who takes away the sin of the world!” (Jn 1:29).<\/p>\n<p>For Christians, the body of Christ is viewed symbolically as a broken body (Mt 8:17; 1 Pt 2:24; cf. Is 53:4-5) in the breaking of the bread at the Lord’s Supper. The cup is a sign of his blood poured out, viewed as the central factor in God’s covenant of grace with his people. Jesus referred to “the new covenant in my blood” (Lk 22:20). The whole ceremony of the Lord’s Supper was also to be a memorial (1 Cor 11:25-26). In the ceremony believers are reminded that Christ died for sinners, that is, for the forgiveness of their sins (Mt 26:28). They are also reminded that they are participating in the body of Christ in that they are united with him (Rom 6:1-11; 1 Cor 10:16; Gal 2:20; Phil 3:10).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristthePeopleofGod\">The Body of Christ, the People of God<\/p>\n<p>The phrase “body of Christ” is also used as a metaphor for the whole church, a unity of believers connected with and dependent on Christ. God’s people are thus said to be members of Christ’s “mystical body” (1 Cor 12:27), in fellowship with Christ and spiritually nourished by him (Eph 5:25, 29). A number of other metaphors are also used for the whole people of God, such as the vine (Ps 80:8), temple of God (1 Cor 3:16-17), building (1 Pt 2:5), chosen people (v 9), and family of God (Eph 3:15). Such metaphors amplify the interrelatedness, communion, and dependence of the “body of Christ” upon the living God.<\/p>\n<p>The term “body of Christ” was often used by Paul to remind a local church that it was a vital part of the larger body. Paul said to the church at Rome, “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another” (Rom 12:4-5, <span>rsv<\/span>). Paul taught the Corinthian Christians that they, individually and collectively, were part of the body of Christ (1 Cor 12:27). They and Paul were all baptized by one Spirit into that one body (Eph 5:30).<\/p>\n<p>In a number of passages written by Paul, the church is called the “body” and Christ the “head” (Col 1:18). Christ has been made “head over all things for the church,” which “is his body” (Eph 1:22-23). The body grows by “holding fast to the Head” (Col 2:19). As head of the body, Christ is its Savior (Eph 5:23). The head\/body metaphor stresses the organic dependence of the church on Christ and his lordship over the church. The church finds its self-understanding in terms of its Head. The relationship is organic in that the life flows from, and is sustained by, the Head. The relationship is immediate, direct, and complete. Apart from Christ, both in his historic atoning sacrifice and in his present position at the right hand of God, the church has no existence.<\/p>\n<p>In the NT the term “body of Christ” is used to mean both the universal church and each local group of believers. In both senses the church is said to be the spiritual body in which believing Jews and Gentiles are united (Eph 2:14-16; 3:6; 4:4). It is the body that Christ redeemed (Eph 5:23), over which he presides (Col 1:18) and sovereignly rules (Eph 1:22-23) and for which he supplies strength and unity (Eph 4:15-16; Col 2:19).<\/p>\n<p>Each member of the body of Christ has been given spiritual gifts with which to serve Christ in the body (Rom 12:6; 1 Cor 12:11). Such gifts are enumerated several times in Scripture, and range from apostleship and pastoring to encouraging and showing mercy (Rom 12:7-8; Eph 4:11). The ministry of serving is to be shared by all Christians, for example, through giving to the physical needs of others (Acts 11:29-30; 1 Cor 16:1-4; 2 Cor 8:1-5) and praying for one another (Eph 1:15-23; 3:14-19; 6:18-20). No one should look down on others or on their gifts, since God has chosen each one to function in his or her place in the body (1 Cor 12:14-26). The gifts are given to equip “the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Eph 4:12-13, <span>rsv<\/span>). The goal is “to grow up in every way into him who is the head, into Christ” (vv 15-16, <span>rsv<\/span>). <em>See<\/em> Body; Church; Lord’s Supper, The; Resurrection.<\/p>","summary_ro":"BODY OF CHRIST Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically. The Physical Body of Jesus Christ The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Sp...","summary_en":"BODY OF CHRIST Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically. The Physical Body of Jesus Christ The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Sp...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12270,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fellowship","title_en":"Fellowship","content_ro":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","content_en":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","summary_ro":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","summary_en":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36197,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spirit of God","title_en":"Spirit of God","content_ro":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","content_en":"<h3>SPIRIT OF GOD<\/h3>\n<p>Description of God in action, God in motion. The word “spirit” (Hebrew, <span class=\"hebrew\" lang=\"he\">ruach<\/span><em>;<\/em> Greek, <span class=\"greek\" lang=\"el\">pneuma<\/span>) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy.<\/p>\n<p>First, it was a wind from God (the same Hebrew word translated “Spirit” in Gn 1:2) that caused the waters of the Flood to subside (8:1). A wind from God blew locusts over Egypt (Ex 10:13) and quail over the camp of Israel. The blast of his nostrils separated the waters of the Red Sea at the exodus (14:21).<\/p>\n<p>Second, it was the breath of God that made man a living being (Gn 2:7). It is one of the earliest perceptions of Hebrew faith that humans live only because of the stirring of the divine breath or spirit within them (Gn 6:3; Jb 33:4; 34:14-15; Ps 104:29-30). Later, a clearer distinction was drawn between divine Spirit and human spirit, and between spirit and soul, but at the earliest stage these were all more or less perceived to be synonymous manifestations of the same divine power, the source of all life—animal as well as human (Gn 7:15, 22; see Eccl 3:19-21).<\/p>\n<p>Third, there were occasions when this divine power seemed to overtake and possess an individual fully, so that his or her words or actions far transcended those of normal behavior. Such a person was clearly marked as an agent of God’s purpose and given respect. This was apparently how leaders were recognized in the premonarchy period—Othniel (Jgs 3:10), Gideon (6:34), Jephthah (11:29), and the first king, Saul (1 Sm 11:6), as well. So, too, the earliest prophets were those whose inspiration came in ecstasy (1 Sm 19:20-24).<\/p>\n<p>In the earlier stages of Hebrew thought, ecstatic experience was seen as the direct effect of divine power. This was true even when the ecstasy was recognized as evil in character, as in the case of Saul’s seizure by the Spirit (1 Sm 16:14-16). A spirit from God could be for evil as well as for good (see Jgs 9:23; 1 Kgs 22:19-23).<\/p>\n<h5>In the Writings of the Prophets<\/h5>\n<p>For Isaiah, the spirit was that which characterized God and distinguished him and his actions from human affairs (Is 31:3). Later, the adjective “holy” appeared as that which distinguished the Spirit of God from any other spirit, human or divine (Ps 51:11; Is 63:10-11).<\/p>\n<p>The problem of false prophecy emphasized the danger of assuming that every message delivered in ecstasy was the word of the Lord. Thus, tests of prophecy evaluated the content of the message delivered or the character of the prophet’s life, not the degree or quality of inspiration (see Dt 13:1-5; 18:22; Jer 23:14; Mi 3:5). This sense of a need to discriminate between true and false inspiration and to distinguish the word of God from the merely ecstatic oracle may help to explain the otherwise puzzling reluctance of the major eighth- and seventh-century <span>BC<\/span> prophets to attribute their inspiration to the Spirit.<\/p>\n<h5>In the Exilic and Postexilic Writings<\/h5>\n<p>In exilic and postexilic literature, the role of the Spirit is narrowed to two major functions: that of the prophetic Spirit and that of the Spirit of the age to come.<\/p>\n<p>The later prophets again spoke of the Spirit in explicit terms as the inspirer of prophecy (see Ez 3:1-4, 22-24; Hg 2:5; Zec 4:6). As they looked back to the preexilic period, these prophets freely attributed the inspiration of “the former prophets” to the Spirit as well (Zec 7:12).<\/p>\n<p>This tendency to exalt the Spirit’s role as the inspirer of prophecy became steadily stronger in the period between the OT and NT, until in rabbinic Judaism the Spirit was almost exclusively the inspirer of the prophetic writings now regarded as Scripture.<\/p>\n<p>The other understanding of the Spirit’s role during exilic and postexilic times was that the Spirit would be the manifestation of the power of God in the age to come. That eschatological hope of divine power effecting a final cleansing and a renewed creation is rooted principally in Isaiah’s prophecies (Is 4:4; 32:15; 44:3-4). Isaiah speaks of one anointed by the Spirit to accomplish complete and final salvation (11:2; 42:1; 61:1). Elsewhere, the same longing is expressed in terms of the Spirit being freely dispensed to all Israel (Ez 39:29; Jl 2:28-29; Zec 12:10) in the new covenant (Jer 31:31-34; Ez 36:26-27).<\/p>\n<p>In the period prior to Jesus, the understanding of the Spirit as the Spirit of prophecy and as the Spirit of the age to come had developed into the widespread dogma that the Spirit was no longer to be experienced in the present. The Spirit had been known in the past as the inspirer of prophetic writings, but after Haggai, Zechariah, and Malachi, the Spirit had withdrawn (1 Macc 4:44-46; 9:27; 2 Bar 85:1-3; see also Ps 74:9; Zec 13:2-6). The Spirit would be known again in the age of the Messiah, but in the interim the Spirit was absent from Israel. Even the great Hillel (learned Jewish leader and teacher, 60? <span>BC<\/span>–<span>AD<\/span> 20?), a near contemporary of Jesus, had not received the Spirit—though if anyone was worthy of the Spirit, it was he. There is a tradition that at a meeting of Hillel and other wise men, a voice from heaven said, “Among those here present is one who would have deserved the Holy Spirit to rest upon him, if his time had been worthy of it.” The wise men all looked at Hillel.<\/p>\n<p>The consequence of this accepted dearth of the Spirit was that the Spirit in effect became subordinated to the law. The Spirit was the inspirer of the law, but since the Spirit could no longer be experienced directly, the law became the sole voice of the Spirit. It was this increasing dominance of the law and its authoritative interpreters that provided the background for the mission of Jesus and the initial spread of Christianity.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>If we are to understand the NT’s teaching on the Spirit, we must recognize both its continuity and discontinuity with the OT. At many points NT usage cannot be fully understood except against the background of OT concepts or passages. For example, the ambiguity of John 3:8 (“wind,” “Spirit”), 2 Thessalonians 2:8 (“breath”), and Revelation 11:11 (“breath of life”) takes us back to the basic Hebrew meanings of “spirit.” Acts 8:39 and Revelation 17:3 and 21:10 reflect the same conception of the Spirit that we find in 1 Kings 18:12, 2 Kings 2:16, and Ezekiel 3:14. The NT writers generally share the rabbinic view that Scripture has the authority of the Spirit behind it (see Mk 12:36; Acts 28:25; Heb 3:7; 2 Pt 1:21). The principal continuity is that the NT brings the fulfillment of what the OT writers looked forward to. At the same time, Christianity is not simply fulfilled Judaism. Jesus’ coming and his giving of his Spirit to live within his believers marks off the new faith as something new and distinct.<\/p>\n<h5>The Spirit of the New Age<\/h5>\n<p>The most striking feature of Jesus’ ministry and of the message of the earliest Christians was their conviction and proclamation that the blessings of the new age were already present, that the eschatological Spirit had already been poured out. With the exception of the Essenes at Qumran, no other group or individual within the Jewish religion of that time had dared to make such a bold claim. The prophets and the rabbis looked for a messianic age yet to come, and the apocalyptic writers warned of its imminent arrival, but none thought of it as already present. Even John the Baptist spoke only of one about to come and of the Spirit’s operation in the imminent future (Mk 1:8). But for Jesus and first-century Christians, the longed for hope was a living reality, and the claim carried with it the exciting sense of being in “the last days.” Without some recognition of that eschatological dimension of the Christians’ faith and life, we cannot understand this teaching on, and experience of, the Spirit.<\/p>\n<p>Jesus clearly thought of his teachings and healings as fulfillment of the prophetic hope (Mt 12:41-42; 13:16-17; Lk 17:20-21). In particular, he saw himself as the one anointed by the Spirit to provide salvation (Mt 5:3-6; 11:5; Lk 4:17-19). So, too, Jesus understood his exorcisms as the effect of the power of God and as manifestations of the end-time rule of God (Mt 12:27-28; Mk 3:22-26). The Gospel writers, especially Luke, emphasize the eschatological character of Jesus’ life and ministry by stressing the role of the Spirit in his birth (Mt 1:18; Lk 1:35, 41, 67; 2:25-27), his baptism (Mk 1:9-10; Acts 10:38), and his ministry (Mt 4:1; 12:18; Mk 1:12; Lk 4:1, 14; 10:21; Jn 3:34).<\/p>\n<p>The Christian church began with the in-breathing of the Holy Spirit on the day of Christ’s resurrection (Jn 20:22), followed by the outpouring of the Spirit at Pentecost “in the last days.” The overwhelming experience of vision and inspired utterance was taken as proof positive that the new age prophesied by Joel had now arrived (Acts 2:2-5, 17-18). Similarly, in Hebrews the gift of the Spirit is spoken of as “the powers of the age to come” (Heb 6:4-5). More striking still is Paul’s understanding of the Spirit as the guarantee of God’s complete salvation (2 Cor 1:22; 5:5; Eph 1:13-14), and as the first installment of the believer’s inheritance of God’s kingdom (Rom 8:15-17; 1 Cor 6:9-11; 15:42-50; Gal 4:6-7; 5:16-18, 21-23; Eph 1:13-14). The Spirit is here again thought of as the power of the age to come, as that power (which will characterize God’s rule at the end of time) already shaping and transforming the lives of believers.<\/p>\n<p>For Paul, this means also that the gift of the Spirit is but the beginning of a lifelong process that will not end until the believer’s whole person is brought under the Spirit’s power (Rom 8:11, 23; 1 Cor 15:44-49; 2 Cor 3:18; 5:1-5). It also means that the present experience of faith is one of lifelong tension between what God has already begun to bring about in the believer’s life and what has not yet been brought under God’s grace (Phil 1:6). It is this tension between life “in the Spirit” and life “in the flesh” (see Gal 2:20) that comes to poignant expression in Romans 7:24 and 2 Corinthians 5:2-4.<\/p>\n<h5>The Spirit of New Life<\/h5>\n<p>Since the Spirit is the mark of the new age, it is not surprising that the NT writers understood the gift of the Spirit to be that which brings an individual into the new age. John the Baptist described the way the coming one would baptize with the Holy Spirit and with fire (Mt 3:11). According to Acts 1:5 and 11:16, this imagery was taken up by Jesus, and the promise is seen as fulfilled at Pentecost—the outpouring of the Spirit here being understood as the risen Christ’s action in drawing his disciples into the new age (Acts 2:17, 33).<\/p>\n<p>It seems to be one of Luke’s aims in the book of Acts to highlight the central importance of the gift of the Spirit in conversion-initiation—it is that decisive “gift of the Holy Spirit” that makes one a Christian (Acts 2:38-39). People could have been followers of Jesus on earth, but it was only when they received the gift of the Spirit that they could be said to have “believed in the Lord Jesus Christ” (11:16-17). When the Spirit’s presence was manifested in and upon a person’s life, that was recognized by Peter as proof enough that God had accepted that person, even though he or she had not yet made any formal profession of faith or been baptized (10:44-48; 11:15-18; 15:7-9). So too Apollos, already aglow with the Spirit (18:25), even though his knowledge of “the way of God” was slightly defective (vv 24-26), apparently was not required to supplement his “baptism of John” with Christian baptism. However, the 12 so-called disciples at Ephesus proved by their very ignorance of the Spirit that they were not yet disciples of the Lord Jesus (19:1-6). Paul asked these 12 men, “Did you receive the Holy Spirit when you believed?” (19:2).<\/p>\n<p>This accords with Paul’s emphasis in his letters. Belief and reception of the Spirit go together: to receive the Spirit is to begin the Christian life (Gal 3:2-3); to be baptized in the Spirit is to become a member of the body of Christ (1 Cor 12:13); to “have the Spirit of Christ” is to belong to Christ (Rom 8:9-11); to receive the Spirit is tantamount to becoming a child of God (Rom 8:14-17; Gal 4:6-7). The Spirit so characterizes the new age and the life of the new age that only the gift of the Spirit can bring a person into the new age to experience the life of the new age. For the Spirit is distinctively and peculiarly the life-giver; the Spirit indeed <em>is<\/em> the life of the new age (Rom 8:2, 6, 10; 1 Cor 15:45; 2 Cor 3:6; Gal 5:25).<\/p>\n<p>In just the same way in John’s writings, the Spirit is characteristically the life-giving Spirit (Jn 6:63), the power from above, the seed of divine life that brings about the new birth (Jn 3:3-8; 1 Jn 3:9), and a river of living water that brings life when one believes in Christ (Jn 7:37-39; so also 4:10, 14). Or again, reception of the Spirit in John 20:22 is depicted as a new creation analogous to Genesis 2:7. Consequently, in 1 John 3:24 and 4:13, possession and experience of the Spirit count as one of the “tests of life” listed in that letter.<\/p>\n<h5>Manifestations of the Spirit<\/h5>\n<p>It will be clear from what has already been said that when the first Christians, like the ancient Hebrews, spoke of the Spirit, they were thinking of experiences of divine power. In the NT, as in the OT, “Spirit” is the word used to explain the experience of new life and vitality (see above), of liberation from legalism (e.g., Rom 8:2; 2 Cor 3:17), of spiritual refreshing and renewal (cf. e.g., Is 32:15; Ez 39:29 with Jn 7:37-39; Rom 5:5; 1 Cor 12:13; 1 Tm 3:5-6). It is important to realize how wide a range of experiences were attributed to the Spirit: ecstatic experiences (Acts 2:24; 10:43-47; 19:6; cf. 10:10; 22:17—“in ecstasy”; 2 Cor 12:1-4; Rv 1:10), emotional experiences (e.g., love—Rom 5:5; joy—Acts 13:52; 1 Thes 1:6; see also Gal 5:22; Phil 2:1-2), experiences of illumination (2 Cor 3:14-17; Eph 1:17-18; Heb 6:4-5; 1 Jn 2:20-21), and experiences issuing in moral transformation (1 Cor 6:9-11). Likewise, when Paul speaks of spiritual gifts, called <span class=\"greek\" lang=\"el\">charismata<\/span> (acts or words that bring divine grace to concrete expression), he evidently has a wide range of actual events in mind: inspired speech (1 Cor 12:8-10; 1 Thes 1:5), miracles and healings (1 Cor 12:9; Gal 3:5; cf. Heb 2:4), and various acts of service and help, of counsel and administration, and of aid and mercy (Rom 12:7-8; 1 Cor 12:28).<\/p>\n<p>In talking thus of the Spirit in terms of experience, we should not overemphasize particular experiences or manifestations, as though earliest Christianity consisted of a sequence of mountaintop experiences or spiritual highs. There clearly were such experiences, indeed a wide range of experiences, but no one experience is singled out to be sought by all (except prophecy). There is no distinctively second (or third) experience of the Spirit in the NT, and Paul warned against overvaluing particular manifestations of the Spirit (1 Cor 14:6-19; 2 Cor 12:1-10; cf. Mk 8:11-13). Where particular experiences are valued, it is as manifestations of a more sustained experience, particular expressions of an underlying relationship (cf. Acts 6:3-5; 11:24—“full of the Spirit”; Eph 5:18). What we are in touch with here is the vigor of the experiential dimension of earliest Christianity. If the Spirit is the breath of the new life in Christ (cf. Ez 37:9-10, 14; Jn 20:22; 1 Cor 15:45), then presumably the analogy extends further, and the experience of the Spirit is like the experience of breathing: one is not conscious of it all the time, but if one is not conscious of it, at least sometimes, something is wrong.<\/p>\n<h5>The Fellowship of the Spirit<\/h5>\n<p>It was out of this shared experience of the Spirit that the earliest Christian community grew and developed, for this is what “the fellowship [<span class=\"greek\" lang=\"el\">koinonia<\/span>] of the Spirit” properly means: common participation in the same Spirit (Phil 2:1; cf. Acts 2:42; 1 Cor 1:4-9). It was the gift of the Spirit that brought those in Samaria, Caesarea, and elsewhere effectively into the community of the Spirit (Act 8, 10). So also, it was the experience of the one Spirit that provided the unifying bond in the churches of Paul’s mission (1 Cor 12:13; Eph 4:3-4; Phil 2:1-2). Here we see the real importance of the divine manifestations of the Spirit for Paul: it is out of the diversity of these particular manifestations that the body of Christ grows in unity (Rom 12:4-8; 1 Cor 12:12-17; Eph 4:4-16).<\/p>","summary_ro":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","summary_en":"SPIRIT OF GOD Description of God in action, God in motion. The word “spirit” (Hebrew, ruach; Greek, pneuma) is the word used from ancient times to describe and explain the experience of divine power working in, upon, and around people. In the Old Testament There are three basic meanings evident in the use of “spirit” from the earliest Hebrew writings: It was a wind from God, it was the breath of life, and it was a spirit of ecstasy. First, it was a wind from God (the same Hebrew word translat...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58139,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:4","title_en":"Study Note: Efeseni 4:4","content_ro":"<p><strong>4:4-6<\/strong> These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share <em>one Lord<\/em> and <em>one faith<\/em><em>,<\/em> so they should live together in unity. • Christ’s <em>one body<\/em> is the church (see 1:23; 2:16). • <em>One God and Father of all:<\/em> See 1 Cor 8:6; 15:28. • <em>in all, and living through all:<\/em> God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).<\/p>","content_en":"<p><strong>4:4-6<\/strong> These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share <em>one Lord<\/em> and <em>one faith<\/em><em>,<\/em> so they should live together in unity. • Christ’s <em>one body<\/em> is the church (see 1:23; 2:16). • <em>One God and Father of all:<\/em> See 1 Cor 8:6; 15:28. • <em>in all, and living through all:<\/em> God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).<\/p>","summary_ro":"4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).","summary_en":"4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:4","title_en":"Study Note: Efeseni 4:4","content_ro":"<p><strong>4:4-6<\/strong> These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share <em>one Lord<\/em> and <em>one faith<\/em><em>,<\/em> so they should live together in unity. • Christ’s <em>one body<\/em> is the church (see 1:23; 2:16). • <em>One God and Father of all:<\/em> See 1 Cor 8:6; 15:28. • <em>in all, and living through all:<\/em> God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).<\/p>","content_en":"<p><strong>4:4-6<\/strong> These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share <em>one Lord<\/em> and <em>one faith<\/em><em>,<\/em> so they should live together in unity. • Christ’s <em>one body<\/em> is the church (see 1:23; 2:16). • <em>One God and Father of all:<\/em> See 1 Cor 8:6; 15:28. • <em>in all, and living through all:<\/em> God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).<\/p>","summary_ro":"4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).","summary_en":"4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:4","title_en":"Study Note: Efeseni 4:4","content_ro":"<p><strong>4:4-6<\/strong> These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share <em>one Lord<\/em> and <em>one faith<\/em><em>,<\/em> so they should live together in unity. • Christ’s <em>one body<\/em> is the church (see 1:23; 2:16). • <em>One God and Father of all:<\/em> See 1 Cor 8:6; 15:28. • <em>in all, and living through all:<\/em> God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).<\/p>","content_en":"<p><strong>4:4-6<\/strong> These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share <em>one Lord<\/em> and <em>one faith<\/em><em>,<\/em> so they should live together in unity. • Christ’s <em>one body<\/em> is the church (see 1:23; 2:16). • <em>One God and Father of all:<\/em> See 1 Cor 8:6; 15:28. • <em>in all, and living through all:<\/em> God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).<\/p>","summary_ro":"4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).","summary_en":"4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:4","title_en":"Study Note: Efeseni 4:4","content_ro":"<p><strong>4:4-6<\/strong> These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share <em>one Lord<\/em> and <em>one faith<\/em><em>,<\/em> so they should live together in unity. • Christ’s <em>one body<\/em> is the church (see 1:23; 2:16). • <em>One God and Father of all:<\/em> See 1 Cor 8:6; 15:28. • <em>in all, and living through all:<\/em> God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).<\/p>","content_en":"<p><strong>4:4-6<\/strong> These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share <em>one Lord<\/em> and <em>one faith<\/em><em>,<\/em> so they should live together in unity. • Christ’s <em>one body<\/em> is the church (see 1:23; 2:16). • <em>One God and Father of all:<\/em> See 1 Cor 8:6; 15:28. • <em>in all, and living through all:<\/em> God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).<\/p>","summary_ro":"4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).","summary_en":"4:4-6 These three verses might have been taken from a creedal statement. • Whatever their ethnic differences, Jewish and Gentile Christians share one Lord and one faith, so they should live together in unity. • Christ’s one body is the church (see 1:23; 2:16). • One God and Father of all: See 1 Cor 8:6; 15:28. • in all, and living through all: God is especially present in believers’ lives (see 1 Cor 6:19; 2 Cor 13:5; Gal 2:20; Col 1:27; cp. John 14:16-17, 23; 15:4-5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68000,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95626,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123252,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150878,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":10912,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40320,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Relationship between Ephesians and Colossians","title_en":"The Relationship between Ephesians and Colossians","content_ro":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","content_en":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","summary_ro":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","summary_en":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66256,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93882,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121508,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149134,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":8012,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creation","title_en":"Creation","content_ro":"<h3>CREATION<\/h3>\n<p>The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\n<p>Preview<\/p>\n<p>• Understanding Creation<\/p>\n<p>• Creation and Theology<\/p>\n<p>• Creation and Science<\/p>\n<p>• The Issues Surrounding Evolution<\/p>\n<p>Creation, Science, and Morality<\/p>\n<p class=\"h2\" id=\"UnderstandingCreation\">Understanding Creation<\/p>\n<p>To start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n<p>1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\n<p class=\"h2\" id=\"CreationandTheology\">Creation and Theology<\/p>\n<p>The doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n<p>1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\n<p class=\"h2\" id=\"CreationandScience\">Creation and Science<\/p>\n<p>Does science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\n<p>Another so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, <em>ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\n<p>Another argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\n<p class=\"h2\" id=\"TheIssuesSurroundingEvolution\">The Issues Surrounding Evolution<\/p>\n<p>When Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\n<p>Both orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n<p>1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\n<p class=\"h2\" id=\"CreationScienceandMorality\">Creation, Science, and Morality<\/p>\n<p>The growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\n<p>Science stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\n<p><em>See also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","content_en":"<h3>CREATION<\/h3>\n<p>The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3).<\/p>\n<p>Preview<\/p>\n<p>• Understanding Creation<\/p>\n<p>• Creation and Theology<\/p>\n<p>• Creation and Science<\/p>\n<p>• The Issues Surrounding Evolution<\/p>\n<p>Creation, Science, and Morality<\/p>\n<p class=\"h2\" id=\"UnderstandingCreation\">Understanding Creation<\/p>\n<p>To start a discussion about Creation with a comparison of the Genesis record and modern science is to begin at the wrong place. One should first ask what the Creation account would have meant to a Hebrew person in Bible times; then one should ask what use the prophets of Israel made of the doctrine of Creation. The following are some points to be noted.<\/p>\n<p>1. Creation was a conquering of chaos. Most creation accounts from the ancient world began with a primeval chaos. The God who could conquer chaos was understood as the true and living God. Genesis 1 is a magnificent account of how the God of Israel brought the chaos of Genesis 1:2 into an ordered cosmos.<\/p>\n<li>2. Creation was prompted by God’s good will. It was the free act of God. It is good (Gn 1:4, 10, 12, 18, 21, 25, 31). On the basis of that fact, Christians assert that life is a gift of God. The Christian affirmation stands against all the nihilisms and pessimisms found in religious and philosophical history.<\/li>\n<li>3. Creation is under the shadow of sin (Rom 8:18-25). Scripture teaches that creation today is not seen in its original pristine purity but rather is seen as a world with a large measure of ambiguity.<\/li>\n<li>4. Creation is dependent upon God. The relationship of God to his creation is set out in Ephesians 4:6. God is above all; that is, he is transcendent. God is through all; that is, he works in all things. God is in all; that is, he is divinely present or immanent in the entire creation (Ps 90:1-4; cf. Jn 1:3; 1 Cor 8:6; Col 1:16-17).<\/li>\n<li>5. Creation is by the word of God (Gn 1; Heb 11:3). Students of literature have said that the creation of the world by the “word of God” is one of the most sublime of all human thoughts. Among other things it means creation by a Person. The vast expanse of the universe and the enormous number of stars and galaxies can numb a thoughtful person into a sense of meaninglessness. But when one knows that it was all created by the word of God, one knows that a Person is behind the frigid mask of the stellar spaces (Pss 8; 19; Rom 1:20).<\/li>\n<li>6. Creation as depicted in the Bible stands up to critical examination. Scholars have studied parallel accounts of other peoples of biblical times, and none of them has the majesty and theological purity of the Genesis account.<\/li>\n<p class=\"h2\" id=\"CreationandTheology\">Creation and Theology<\/p>\n<p>The doctrine of Creation is built on the sum of all the biblical teachings on Creation. Examination of that material leads to a number of conclusions.<\/p>\n<p>1. The doctrine of Creation gives us our fundamental understanding of humanity. Men and women are in the image of God (Gn 1:26-27). That means, at least, that a human being is more than an animal, even though both were created from the dust of the earth and have much in common. Many conjectures have been made about the positive meaning of the expression “image of God.” If there is a common denominator, it is that human beings find their meaning, their destiny, and their worth in their special relationship to God.<\/p>\n<li>2. Parallel to the statement of humanity’s relationship to God is the affirmation that humanity is to be lord of God’s creation. Again, human beings are separated from the animal world, and their responsibility before God is specified (Gn 1:28; 2:15; Ps 8).<\/li>\n<li>3. Both male and female are in the image of God. That means that the divine image is borne equally by both sexes. It also means that sexuality in human beings has many more dimensions than sexuality among animals. The sexual life of human beings is therefore vastly richer than that of animals and subject to deeper corruption (Mk 10:2-9; 1 Cor 7:1-5; Eph 5:25-31; cf. Heb 13:4).<\/li>\n<li>4. The doctrine of prayer as “asking and receiving” is grounded in the providence of God, which in turn is grounded in Creation. There is meaning in petitionary prayer only if there is a sovereign Creator who can answer the petitions of his own creatures (Mt 6:5-13; Col 4:2; 1 Pt 5:6-7; Rv 8:3).<\/li>\n<li>5. The history of humanity and of Israel begins with Genesis 1. Creation begins history; it is not merely the premise of history. The God of Creation is the God of Abraham, of Moses, of the prophets, and of Jesus Christ.<\/li>\n<li>6. Creation is a witness to the existence and nature of God (Ps 19; Rom 1:18-19). In theology the expression used is “general revelation.” “General” means that it is a revelation witnessed by all people.<\/li>\n<li>7. Creation is a total creation. The Genesis account mentions certain bodies in the skies, certain creatures in the seas, certain plant and animal life on the earth. The number of species runs into the millions. Genesis does not attempt to list them but merely suggests such a list. God has made all that there is (cf. Jn 1:1-2). Therefore, there is never a threat to the believer in the Lord from any part of the universe. There is only one Lord, not many gods and lords, to whom all are called in obedience. The personal meaning is found in Romans 8:38-39, where the apostle Paul searches the entire universe and can find nothing in it, anywhere or at any time, that can separate a believer from the love of God in Christ.<\/li>\n<li>8. The chief theological use of the doctrine of Creation in the OT is to label idolatry for the sin that it is. Idolatry is the primeval lie and it leads to immorality, making a lie of one’s life.<\/li>\n<li>9. One of the remarkable doctrines of the NT is the “cosmic Christ”—which means he is the Creator and Sustainer of the universe (Jn 1:1-2; Col 1:16-17; Heb 1:3). The purpose of linking Christ with Creation is to show that he is more than a first-century Jew from Palestine.<\/li>\n<p class=\"h2\" id=\"CreationandScience\">Creation and Science<\/p>\n<p>Does science prove Creation? Some scientists have thought that the innumerable conditions necessary for life, which do as a matter of fact exist on the earth, is such a proof. That argument has been called “cosmic theology.”<\/p>\n<p>Another so-called proof of Creation from science is the “big bang” theory of the origin of the universe. Although that view has forged ahead of its competitors, it is a theory of “first states” and not of the absolute origin of all things. The Christian doctrine of creation from nothing (Latin, <em>ex nihilo<\/em>) means more than that: it means that the absolute origin, sustaining, and meaning of all things is in the living Lord of Israel and of the church.<\/p>\n<p>Another argument comes from the second law of thermodynamics and the concept of entropy. (Entropy refers to the leveling off of energy or temperature to a state in which no energy is available.) Heat systems cool off. The universe is not infinitely old or it would now be cool. Since there are still stars and suns, the universe must have been created a finite time ago. A related argument is that it was necessary to create a universe that would run down. In so running down, it supplies heat to the earth so that the drama of God and man could unfold.<\/p>\n<p class=\"h2\" id=\"TheIssuesSurroundingEvolution\">The Issues Surrounding Evolution<\/p>\n<p>When Charles Darwin proposed biological evolution in the middle of the 19th century, many evangelical Christians took exception to it. They objected even more strenuously when books were written about human evolution. Two famous debates resulted from that controversy. In England the issue was debated in 1860 before the British Association at Oxford. That debate pitted Bishop Samuel Wilberforce (against the theory) against T. H. Huxley (for the theory). Although there was no formal decision, sentiment was with Huxley. The second debate was the famous Scopes trial in Dayton, Tennessee, in 1925. William Jennings Bryan defended the law that said that John T. Scopes should be found guilty of teaching evolution in the classroom. Clarence Darrow defended Scopes. Again, the sentiment was with the proponent of evolution, Darrow (although Bryan gave a sturdier defense of his beliefs than is generally acknowledged).<\/p>\n<p>Both orthodox Roman Catholics and evangelical Protestants have taken various views of the controversy, of which only a few can be mentioned.<\/p>\n<p>1. Some argue that evolution is contrary to the teachings of Scripture and is—in the name of science—actually the supreme defiance of Scripture’s authority. Thus, no quarter must ever be given in the battle against evolution.<\/p>\n<li>2. Others find a satisfactory resolution in “theistic evolution”—that is, God began the evolutionary process.<\/li>\n<li>3. Many see the parallels between the order of fossil-bearing strata in the so-called “geological column” and the six days of Creation as too close to be accidental. For them there is essential harmony between “Genesis and geology.”<\/li>\n<li>4. Many regard evolution as a theory like all other theories, which will be made or broken in the laboratory or in fieldwork. They see the doctrine of Creation as neither for nor against evolution. It is on a different level of explanation: “Science tells how; Scripture tells why.”<\/li>\n<li>5. Jesuit paleontologist Teilhard de Chardin attempted to save Christianity from evolution by “christifying” the whole evolutionary process.<\/li>\n<li>6. British author C. S. Lewis, among others, distinguished evolution from what might be called “evolutionism.” Lewis said that the validity of evolution as a narrow scientific thesis is for scientists to decide. But the notion of a total, all-encompassing evolutionary myth, as a human pseudodoctrine of Creation, is clearly not scientific.<\/li>\n<p class=\"h2\" id=\"CreationScienceandMorality\">Creation, Science, and Morality<\/p>\n<p>The growth of world population and the spread of industrialization have produced the problem of local and worldwide pollution. The ecological crisis has been said by some scholars to be the fault of Christian faith, which inspired man—as the “lord of creation”—to exploit creation. But that is hardly the meaning of Genesis 1:28, which is an injunction to responsibility. A number of OT texts show clearly that the concern of Scripture is for human responsibility in God’s world; hence, Scripture parallels modern ecological concerns.<\/p>\n<p>Science stretches theological understanding by continually revising our knowledge of the universe, but the biblical doctrine of Creation does not retreat as science advances. For the Christian, the world studied by scientists and pondered by philosophers remains God’s created world.<\/p>\n<p><em>See also<\/em> Creation Myths; God, Being and Attributes of.<\/p>","summary_ro":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","summary_en":"CREATION The divine act of making something out of nothing; the divine act of bringing the world into ordered existence. Human beings unaided by divine revelation cannot arrive at the biblical doctrine of Creation by theological, philosophical, or scientific speculation. According to the Bible, knowledge of Creation must come by God’s revelation (cf. Heb 11:3). Preview • Understanding Creation • Creation and Theology • Creation and Science • The Issues Surrounding Evolution Creation, Science,...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":10913,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15814,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heaven","title_en":"Heaven","content_ro":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","content_en":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","summary_ro":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","summary_en":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58140,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:7","title_en":"Study Note: Efeseni 4:7","content_ro":"<p><strong>4:7-16<\/strong> Though believers share a common faith, God has given different special abilities to <em>each<\/em> individual believer for building up the church.<\/p>","content_en":"<p><strong>4:7-16<\/strong> Though believers share a common faith, God has given different special abilities to <em>each<\/em> individual believer for building up the church.<\/p>","summary_ro":"4:7-16 Though believers share a common faith, God has given different special abilities to each individual believer for building up the church.","summary_en":"4:7-16 Though believers share a common faith, God has given different special abilities to each individual believer for building up the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58141,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:7","title_en":"Study Note: Efeseni 4:7","content_ro":"<p><strong>4:7<\/strong> <em>He has given each one of us<\/em> a gift of his <em>grace<\/em> for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).<\/p>","content_en":"<p><strong>4:7<\/strong> <em>He has given each one of us<\/em> a gift of his <em>grace<\/em> for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).<\/p>","summary_ro":"4:7 He has given each one of us a gift of his grace for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).","summary_en":"4:7 He has given each one of us a gift of his grace for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:7","title_en":"Study Note: Efeseni 4:7","content_ro":"<p><strong>4:7-16<\/strong> Though believers share a common faith, God has given different special abilities to <em>each<\/em> individual believer for building up the church.<\/p>","content_en":"<p><strong>4:7-16<\/strong> Though believers share a common faith, God has given different special abilities to <em>each<\/em> individual believer for building up the church.<\/p>","summary_ro":"4:7-16 Though believers share a common faith, God has given different special abilities to each individual believer for building up the church.","summary_en":"4:7-16 Though believers share a common faith, God has given different special abilities to each individual believer for building up the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:7","title_en":"Study Note: Efeseni 4:7","content_ro":"<p><strong>4:7<\/strong> <em>He has given each one of us<\/em> a gift of his <em>grace<\/em> for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).<\/p>","content_en":"<p><strong>4:7<\/strong> <em>He has given each one of us<\/em> a gift of his <em>grace<\/em> for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).<\/p>","summary_ro":"4:7 He has given each one of us a gift of his grace for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).","summary_en":"4:7 He has given each one of us a gift of his grace for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:7","title_en":"Study Note: Efeseni 4:7","content_ro":"<p><strong>4:7-16<\/strong> Though believers share a common faith, God has given different special abilities to <em>each<\/em> individual believer for building up the church.<\/p>","content_en":"<p><strong>4:7-16<\/strong> Though believers share a common faith, God has given different special abilities to <em>each<\/em> individual believer for building up the church.<\/p>","summary_ro":"4:7-16 Though believers share a common faith, God has given different special abilities to each individual believer for building up the church.","summary_en":"4:7-16 Though believers share a common faith, God has given different special abilities to each individual believer for building up the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:7","title_en":"Study Note: Efeseni 4:7","content_ro":"<p><strong>4:7<\/strong> <em>He has given each one of us<\/em> a gift of his <em>grace<\/em> for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).<\/p>","content_en":"<p><strong>4:7<\/strong> <em>He has given each one of us<\/em> a gift of his <em>grace<\/em> for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).<\/p>","summary_ro":"4:7 He has given each one of us a gift of his grace for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).","summary_en":"4:7 He has given each one of us a gift of his grace for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:7","title_en":"Study Note: Efeseni 4:7","content_ro":"<p><strong>4:7-16<\/strong> Though believers share a common faith, God has given different special abilities to <em>each<\/em> individual believer for building up the church.<\/p>","content_en":"<p><strong>4:7-16<\/strong> Though believers share a common faith, God has given different special abilities to <em>each<\/em> individual believer for building up the church.<\/p>","summary_ro":"4:7-16 Though believers share a common faith, God has given different special abilities to each individual believer for building up the church.","summary_en":"4:7-16 Though believers share a common faith, God has given different special abilities to each individual believer for building up the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:7","title_en":"Study Note: Efeseni 4:7","content_ro":"<p><strong>4:7<\/strong> <em>He has given each one of us<\/em> a gift of his <em>grace<\/em> for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).<\/p>","content_en":"<p><strong>4:7<\/strong> <em>He has given each one of us<\/em> a gift of his <em>grace<\/em> for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).<\/p>","summary_ro":"4:7 He has given each one of us a gift of his grace for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).","summary_en":"4:7 He has given each one of us a gift of his grace for building up the community of believers (see 1 Cor 12:7; cp. Rom 12:6; 1 Cor 12:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":4820,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Old Testament in the New Testament Bible*, Quotations","title_en":"of the Old Testament in the New Testament Bible*, Quotations","content_ro":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","content_en":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","summary_ro":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","summary_en":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9340,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"into Hell*, Descent","title_en":"into Hell*, Descent","content_ro":"<h3>DESCENT INTO HELL*<\/h3>\n<p>Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationship to Scripture.<\/p>\n<p>The most natural interpretation in the context of the Apostles’ Creed is that descent into hell was one step in the succession of saving deeds accomplished by Jesus Christ in his redemptive career. Since the other steps are presented chronologically in the Apostles’ Creed, that descent would have occurred between Christ’s death and resurrection. On that almost all orthodox commentators agree.<\/p>\n<p>Several questions remain to be debated. Is the phrase to be interpreted literally? Does it refer to an actual place or state of existence? How did Christ “descend”? In what state? For what purpose?<\/p>\n<p>The word “hell” is itself problematic. The Hebrew word for “grave” acquired in OT times the larger meaning of “abode of the dead.” The Greek translation (in the Septuagint and the NT) was <span class=\"greek\" lang=\"el\">hades<\/span><em>.<\/em> Both words are rendered “hell” in many English translations, as is the Greek word <span class=\"greek\" lang=\"el\">Gehenna<\/span><em>,<\/em> which closely approximates what most people think of as hell, a place of torment for the wicked referred to by Jesus (Mt 5:22, 29-30). The earliest versions of the Apostles’ Creed are in Greek, but in the phrase “he descended into hell,” none of those words is used. Another expression is used that means “the lowest part.” Later Latin versions translated it <em>ad inferna<\/em> (“to the place beneath”), which in the course of centuries became identified with the place of torment (the inferno).<\/p>\n<p class=\"h2\" id=\"LiteralDescent\">Literal Descent<\/p>\n<p>The traditional view, officially maintained by Roman Catholics and Lutherans, interprets the phrase literally. Christ actually visited the place of the dead <em>(<\/em><span class=\"greek\" lang=\"el\">hades<\/span><em>).<\/em> Within the framework of that view, two principal opinions have arisen concerning the purpose of Christ’s descent.<\/p>\n<h5>To Liberate the Old Testament Faithful<\/h5>\n<p>In one literal view, believers who had lived and died before Christ’s advent (a partial list of whom appears in Heb 11) existed in a part of hades in a state of abeyance, in neither torment nor bliss, awaiting salvation. After Christ had accomplished salvation on the cross, and in the interval between his death and resurrection, he visited (descended into) hades, liberated those souls, and led them to heaven.<\/p>\n<p>That interpretation claims support from Ephesians 4:8-10, a difficult passage that speaks of Christ as “descended to the lower, earthly regions” and also “ascended” on high, leading “captives in his train” (<span>niv<\/span>). The “lower, earthly regions” is identified with hades and the “captives” with the throng of OT believers whom Christ released from their waiting stance and triumphantly conducted into full fellowship with God.<\/p>\n<h5>To Preach the Gospel to the Impenitent Dead<\/h5>\n<p>A related passage is 1 Peter 3:18-20, in which Christ went and “preached to the spirits in prison—those who disobeyed God long ago” (<span>nlt<\/span>) in the time of Noah. That passage seems to conflict with the first view, since those who hear Christ’s preaching in 1 Peter are disobedient rather than believing spirits. Therefore, some have suggested a second view, that Christ descended into hades in order to bring a special message of salvation to the dead who were lost in their sins but who had no opportunity during their lifetime to hear the news of redemption. In that view the “hell” of the Apostles’ Creed is the place of the doomed dead. The purpose of Christ’s descent was to secure the redemption of some or all of them by preaching.<\/p>\n<p>That interpretation also seeks support from Ephesians 4 and 1 Peter 3–4. “Captives” in Ephesians 4 is seen as referring to those who had died in the “bondage” of sin. In 1 Peter 3 “the spirits in prison” refers to those in hades who would be condemned if it were not for the gospel that they heard and responded to in the afterlife. First Peter 4:6 is sometimes quoted in that connection, with the meaning that “the gospel was preached even to the dead” after they had died. On the other hand, 1 Peter 4:6 may refer instead to preaching presented while they were alive to people dead at the time of writing. Many commentators argue that a preaching of the gospel after death, in order for people who did not accept salvation during their lifetime to do so after their death, seems contrary to Scripture’s emphasis on the necessity of acceptance now in the present life (Heb 3:7-15), as well as on a judgment based only on what was done on earth.<\/p>\n<p class=\"h2\" id=\"FigurativeDescent\">Figurative Descent<\/p>\n<p>Because of difficulties in both literal approaches, many scholars (like John Calvin) have interpreted the passage in the creed figuratively. Instead of viewing “the descent” as an actual event, occurring chronologically between Christ’s death and resurrection, they see it as a reference to the intensity of Christ’s suffering. “He was crucified, dead and buried” describes his physical suffering: “he descended into hell,” the depth of his spiritual suffering. He endured the agony of hell as the substitute guilt-bearer for the human race. That was expressed in his cry of dereliction, “My God, my God, why hast thou forsaken me?” (Mt 27:46, <span>kjv<\/span>). Hell’s worst feature is separation from God (7:23; 25:41)—the very agony Christ as the Lamb of God endured in order to make the atoning sacrifice and vindicate the justice of the triune God.<\/p>\n<p>That interpretation, endorsed by the Heidelberg Catechism (1562), a Calvinist document, fits well with a substitutionary view of the Atonement and represents the immensity of Christ’s sufferings as portrayed in Scripture. Yet some question whether that interpretation represents the intended meaning of the Apostles’ Creed in its original formulation.<\/p>\n<p>Another figurative interpretation, found in the Westminster Standards, also a Calvinist document, views the descent as a commentary on the preceding passages. The Westminster Larger Catechism paraphrases it like this: “Continuing in the state of the dead and under the power of death till the third day.” A serious problem with that interpretation is that the creed is extremely condensed and seems to avoid such repetition.<\/p>\n<p>Because of difficulties in all four points of view, some Christians omit the statement altogether when they recite the creed. In support of their attitude they argue that the phrase has an unclear biblical foundation, is late in origin, found no general acceptance until the fifth century at the earliest, and was never included in the Nicene Creed. Yet the form of the creed agreed on by the ecumenical councils includes the passage.<\/p>","content_en":"<h3>DESCENT INTO HELL*<\/h3>\n<p>Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationship to Scripture.<\/p>\n<p>The most natural interpretation in the context of the Apostles’ Creed is that descent into hell was one step in the succession of saving deeds accomplished by Jesus Christ in his redemptive career. Since the other steps are presented chronologically in the Apostles’ Creed, that descent would have occurred between Christ’s death and resurrection. On that almost all orthodox commentators agree.<\/p>\n<p>Several questions remain to be debated. Is the phrase to be interpreted literally? Does it refer to an actual place or state of existence? How did Christ “descend”? In what state? For what purpose?<\/p>\n<p>The word “hell” is itself problematic. The Hebrew word for “grave” acquired in OT times the larger meaning of “abode of the dead.” The Greek translation (in the Septuagint and the NT) was <span class=\"greek\" lang=\"el\">hades<\/span><em>.<\/em> Both words are rendered “hell” in many English translations, as is the Greek word <span class=\"greek\" lang=\"el\">Gehenna<\/span><em>,<\/em> which closely approximates what most people think of as hell, a place of torment for the wicked referred to by Jesus (Mt 5:22, 29-30). The earliest versions of the Apostles’ Creed are in Greek, but in the phrase “he descended into hell,” none of those words is used. Another expression is used that means “the lowest part.” Later Latin versions translated it <em>ad inferna<\/em> (“to the place beneath”), which in the course of centuries became identified with the place of torment (the inferno).<\/p>\n<p class=\"h2\" id=\"LiteralDescent\">Literal Descent<\/p>\n<p>The traditional view, officially maintained by Roman Catholics and Lutherans, interprets the phrase literally. Christ actually visited the place of the dead <em>(<\/em><span class=\"greek\" lang=\"el\">hades<\/span><em>).<\/em> Within the framework of that view, two principal opinions have arisen concerning the purpose of Christ’s descent.<\/p>\n<h5>To Liberate the Old Testament Faithful<\/h5>\n<p>In one literal view, believers who had lived and died before Christ’s advent (a partial list of whom appears in Heb 11) existed in a part of hades in a state of abeyance, in neither torment nor bliss, awaiting salvation. After Christ had accomplished salvation on the cross, and in the interval between his death and resurrection, he visited (descended into) hades, liberated those souls, and led them to heaven.<\/p>\n<p>That interpretation claims support from Ephesians 4:8-10, a difficult passage that speaks of Christ as “descended to the lower, earthly regions” and also “ascended” on high, leading “captives in his train” (<span>niv<\/span>). The “lower, earthly regions” is identified with hades and the “captives” with the throng of OT believers whom Christ released from their waiting stance and triumphantly conducted into full fellowship with God.<\/p>\n<h5>To Preach the Gospel to the Impenitent Dead<\/h5>\n<p>A related passage is 1 Peter 3:18-20, in which Christ went and “preached to the spirits in prison—those who disobeyed God long ago” (<span>nlt<\/span>) in the time of Noah. That passage seems to conflict with the first view, since those who hear Christ’s preaching in 1 Peter are disobedient rather than believing spirits. Therefore, some have suggested a second view, that Christ descended into hades in order to bring a special message of salvation to the dead who were lost in their sins but who had no opportunity during their lifetime to hear the news of redemption. In that view the “hell” of the Apostles’ Creed is the place of the doomed dead. The purpose of Christ’s descent was to secure the redemption of some or all of them by preaching.<\/p>\n<p>That interpretation also seeks support from Ephesians 4 and 1 Peter 3–4. “Captives” in Ephesians 4 is seen as referring to those who had died in the “bondage” of sin. In 1 Peter 3 “the spirits in prison” refers to those in hades who would be condemned if it were not for the gospel that they heard and responded to in the afterlife. First Peter 4:6 is sometimes quoted in that connection, with the meaning that “the gospel was preached even to the dead” after they had died. On the other hand, 1 Peter 4:6 may refer instead to preaching presented while they were alive to people dead at the time of writing. Many commentators argue that a preaching of the gospel after death, in order for people who did not accept salvation during their lifetime to do so after their death, seems contrary to Scripture’s emphasis on the necessity of acceptance now in the present life (Heb 3:7-15), as well as on a judgment based only on what was done on earth.<\/p>\n<p class=\"h2\" id=\"FigurativeDescent\">Figurative Descent<\/p>\n<p>Because of difficulties in both literal approaches, many scholars (like John Calvin) have interpreted the passage in the creed figuratively. Instead of viewing “the descent” as an actual event, occurring chronologically between Christ’s death and resurrection, they see it as a reference to the intensity of Christ’s suffering. “He was crucified, dead and buried” describes his physical suffering: “he descended into hell,” the depth of his spiritual suffering. He endured the agony of hell as the substitute guilt-bearer for the human race. That was expressed in his cry of dereliction, “My God, my God, why hast thou forsaken me?” (Mt 27:46, <span>kjv<\/span>). Hell’s worst feature is separation from God (7:23; 25:41)—the very agony Christ as the Lamb of God endured in order to make the atoning sacrifice and vindicate the justice of the triune God.<\/p>\n<p>That interpretation, endorsed by the Heidelberg Catechism (1562), a Calvinist document, fits well with a substitutionary view of the Atonement and represents the immensity of Christ’s sufferings as portrayed in Scripture. Yet some question whether that interpretation represents the intended meaning of the Apostles’ Creed in its original formulation.<\/p>\n<p>Another figurative interpretation, found in the Westminster Standards, also a Calvinist document, views the descent as a commentary on the preceding passages. The Westminster Larger Catechism paraphrases it like this: “Continuing in the state of the dead and under the power of death till the third day.” A serious problem with that interpretation is that the creed is extremely condensed and seems to avoid such repetition.<\/p>\n<p>Because of difficulties in all four points of view, some Christians omit the statement altogether when they recite the creed. In support of their attitude they argue that the phrase has an unclear biblical foundation, is late in origin, found no general acceptance until the fifth century at the earliest, and was never included in the Nicene Creed. Yet the form of the creed agreed on by the ecumenical councils includes the passage.<\/p>","summary_ro":"DESCENT INTO HELL* Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationshi...","summary_en":"DESCENT INTO HELL* Reference to a controversial statement about Christ in the Apostles’ Creed. Speaking of Christ, the creed affirms that he “suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose from the dead.” Interpretation of “he descended into hell” has produced much disagreement. Although the expression appears in creedal formulations as early as the fourth century, opinion remains divided about both its meaning and its relationshi...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10892,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11364,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Exaltation","title_en":"of Christ*, Exaltation","content_ro":"<h3>EXALTATION OF CHRIST*<\/h3>\n<p>The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement.<\/p>\n<p>During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28; Jn 3:14; 6:51; 10:11; etc.) but also that he would thereafter be exalted by the power of the Father to heavenly dominion and glory (Lk 24:26; Jn 17:5). This humiliation-exaltation pattern was plainly indicated by Jesus on the occasion of his encounter with a delegation of proselytes who sought to meet with the Lord (Jn 12:20-36). Jesus far exceeded the expectations of these Greeks by declaring that fellowship with his Father would be extended to the Gentiles in consequence of his imminent passion and resurrection. By affirming, “The hour has come for the Son of man to be glorified” (Jn 12:23, <span>rsv<\/span>), Jesus indicated that he would be endowed with honor and splendor at his exaltation to the presence of the Father in heaven. Jesus’ teaching in respect to his exaltation to heaven provided the foundation for the church’s more explicit teaching on the subject.<\/p>\n<p>The resurrection, the initial event in the exaltation of Jesus, is one of the central affirmations of NT teaching (Acts 2:24, 32; 3:15; 4:10; Rom 1:4; 1 Cor 15:4). From apostolic times Christians have consistently affirmed that at a particular moment in time and in a given place its founder literally passed from a state of death to a state of endless life. The absolute uniqueness of Christ’s exaltation via bodily resurrection from the dead sets Christianity in a class by itself among the religions of the world. A reading of the NT plainly indicates that Jesus openly predicted that death was unable to defeat him. To the skeptical Jews who demanded from Jesus a sign of the authority by which he purged the temple, the Lord answered: “Destroy this temple, and in three days I will raise it up” (Jn 2:19, <span>rsv<\/span>). After Peter’s crucial confession of Christ’s divine sonship at Caesarea Philippi, Jesus gave to his followers a more detailed account of the divine plan whereby he would be raised from the dead on the third day (Mt 16:21). To the disciples who assembled in Galilee shortly after his transfiguration, Jesus spoke plainly of his forthcoming exaltation: “The Son of man is to be delivered into the hands of men, and they will kill him, and he will be raised on the third day” (17:22-23, <span>rsv<\/span>). In the NT, the apostolic teaching about Christ’s death is almost always accompanied by an emphasis upon the certainty of his physical resurrection after three days.<\/p>\n<p>Furthermore, the NT writers were careful to spell out the profound theological significance of Christ’s exaltation in resurrection: (1) it demonstrates Christ’s certain power over death and the grave (Acts 2:24; 1 Cor 15:54-56); (2) it confirms the validity of Christ’s teachings, particularly his claims to divine Sonship (Acts 2:36; Rom 1:4); (3) it represents God’s ultimate vindication of his obedient, suffering servant (Phil 2:8-9); (4) it is the means of the justification (Rom 4:25) and regeneration (1 Pt 1:3) of the believer; and (5) it is the guarantee of the future resurrection of the Christian (Rom 6:5; 1 Cor 15:22-24). The effective cause of Christ’s resurrection is declared to be, on one hand, God (Ps 16:10; Acts 2:32; Eph 1:19-20) and, on the other hand, our Lord himself (Jn 2:19; 10:17-18).<\/p>\n<p>The ascension represents the second phase of the exaltation of Christ. According to the two NT historical accounts (Lk 24:50-51; Acts 1:9-11), 40 days after his death Jesus left his disciples for the last time and ascended into heaven. Jesus, who several times in John’s Gospel specifically refers to his ascension (Jn 3:13; 6:62; 14:12; 20:17), regarded the place to which he would depart as an actual locality in the heavenly realm (14:2). In his reflection upon this second stage of the exaltation intimated by Psalm 68:18, the apostle Paul associates the ascension with Christ’s triumph over his foes and the bestowal of spiritual gifts to the church (Eph 4:8). The victor triumphantly returned to his Father’s throne in order to bless his people. In what may be part of an early Christian hymn, Paul explicates what he regards as the supreme “mystery” of the Christian faith, namely, that Christ Jesus who “was manifested in the flesh” was at the close of his life “taken up into glory” (1 Tm 3:16).<\/p>\n<p>Alone among the writings of the NT, the Epistle to the Hebrews associates Christ’s ascension with his high priestly ministry in the heavenly sanctuary. He who steadfastly withstood every earthly trial, having “passed through the heavens,” is fully able to empathize with his people and impart grace to the tempted and distraught (Heb 4:14ff.). Employing the symbolism of the ancient Hebrew sanctuary, the writer conceptualizes the Ascension as the event whereby Christ enters into the inner shrine behind the curtain (6:19), bringing with him his own blood (9:12), to the end that he might appear in the presence of God on our behalf (v 24).<\/p>\n<p>The NT thus attributes considerable theological significance to this phase of Christ’s exaltation. By virtue of his exaltation to the Father, Christ (1) demonstrated his defeat of every earthly enemy (Eph 4:8); (2) sent the promised Holy Spirit (Jn 16:7; Acts 2:33), which awaited his glorification (Jn 7:39); and (3) formally undertook his heavenly priestly ministry (Heb 6:20).<\/p>\n<p>The third stage of Christ’s exaltation is his heavenly enthronement at the right hand of the Father. Following his passion, death, resurrection, and ascension to the heavenly realm, Christ is represented in Scripture as having taken his seat at the Father’s right hand. The biblical phrase “right hand of God” (Acts 7:55-56), which has been preserved in many later Christian creeds and confessions, is an anthropomorphism that figuratively describes Christ’s universal dominion, authority, and power in the presence of the Father. This aspect of Christ’s exaltation represents the fulfillment of his prayer recorded in John 17:5: “Now, Father, glorify me in your own presence with the glory I had with you before the world was made.”<\/p>\n<p>In the OT the description of God seated on the throne of the universe is a sign of his sovereignty (1 Kgs 22:19; Ps 99:1), majesty (Is 6:1-4) and holiness (Ps 47:8). That one should be invited to take a seat on the right hand of the sovereign in Eastern cultures was a token of extraordinary honor and authority (1 Kgs 2:19). The fact that the exalted Christ would be accorded this particular privilege was anticipated in the Scriptures of the OT (see Ps 8:5, quoted in Heb 2:8; and see Ps 110:1).<\/p>\n<p>The Epistle to the Hebrews, which shows unusual interest in the doctrine of Christ’s exaltation, represents Christ’s heavenly enthronement both as the sequel to his completed earthly sacrifice and as the commencement of his High Priestly ministration in the sanctuary on high. Affirming the superiority of Christ as High Priest of the new covenant, Hebrews 8:1-2 portrays Christ as seated at the right hand of the throne of the Majesty in heaven, a minister in the heavenlies. Christ’s enthronement affirms not only the finality of his earthly work of self-sacrifice but also his newly acquired status as mediator of the new and better covenant. Hebrews 10:11-18 pointedly contrasts the ineffectual sacrifices of the legal priests who <em>stand<\/em> in the performance of their ritual sacrifices with the effectual single sacrifice of Christ, who is now <em>seated<\/em> at the right hand of God as intercessor for the saints.<\/p>","content_en":"<h3>EXALTATION OF CHRIST*<\/h3>\n<p>The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement.<\/p>\n<p>During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28; Jn 3:14; 6:51; 10:11; etc.) but also that he would thereafter be exalted by the power of the Father to heavenly dominion and glory (Lk 24:26; Jn 17:5). This humiliation-exaltation pattern was plainly indicated by Jesus on the occasion of his encounter with a delegation of proselytes who sought to meet with the Lord (Jn 12:20-36). Jesus far exceeded the expectations of these Greeks by declaring that fellowship with his Father would be extended to the Gentiles in consequence of his imminent passion and resurrection. By affirming, “The hour has come for the Son of man to be glorified” (Jn 12:23, <span>rsv<\/span>), Jesus indicated that he would be endowed with honor and splendor at his exaltation to the presence of the Father in heaven. Jesus’ teaching in respect to his exaltation to heaven provided the foundation for the church’s more explicit teaching on the subject.<\/p>\n<p>The resurrection, the initial event in the exaltation of Jesus, is one of the central affirmations of NT teaching (Acts 2:24, 32; 3:15; 4:10; Rom 1:4; 1 Cor 15:4). From apostolic times Christians have consistently affirmed that at a particular moment in time and in a given place its founder literally passed from a state of death to a state of endless life. The absolute uniqueness of Christ’s exaltation via bodily resurrection from the dead sets Christianity in a class by itself among the religions of the world. A reading of the NT plainly indicates that Jesus openly predicted that death was unable to defeat him. To the skeptical Jews who demanded from Jesus a sign of the authority by which he purged the temple, the Lord answered: “Destroy this temple, and in three days I will raise it up” (Jn 2:19, <span>rsv<\/span>). After Peter’s crucial confession of Christ’s divine sonship at Caesarea Philippi, Jesus gave to his followers a more detailed account of the divine plan whereby he would be raised from the dead on the third day (Mt 16:21). To the disciples who assembled in Galilee shortly after his transfiguration, Jesus spoke plainly of his forthcoming exaltation: “The Son of man is to be delivered into the hands of men, and they will kill him, and he will be raised on the third day” (17:22-23, <span>rsv<\/span>). In the NT, the apostolic teaching about Christ’s death is almost always accompanied by an emphasis upon the certainty of his physical resurrection after three days.<\/p>\n<p>Furthermore, the NT writers were careful to spell out the profound theological significance of Christ’s exaltation in resurrection: (1) it demonstrates Christ’s certain power over death and the grave (Acts 2:24; 1 Cor 15:54-56); (2) it confirms the validity of Christ’s teachings, particularly his claims to divine Sonship (Acts 2:36; Rom 1:4); (3) it represents God’s ultimate vindication of his obedient, suffering servant (Phil 2:8-9); (4) it is the means of the justification (Rom 4:25) and regeneration (1 Pt 1:3) of the believer; and (5) it is the guarantee of the future resurrection of the Christian (Rom 6:5; 1 Cor 15:22-24). The effective cause of Christ’s resurrection is declared to be, on one hand, God (Ps 16:10; Acts 2:32; Eph 1:19-20) and, on the other hand, our Lord himself (Jn 2:19; 10:17-18).<\/p>\n<p>The ascension represents the second phase of the exaltation of Christ. According to the two NT historical accounts (Lk 24:50-51; Acts 1:9-11), 40 days after his death Jesus left his disciples for the last time and ascended into heaven. Jesus, who several times in John’s Gospel specifically refers to his ascension (Jn 3:13; 6:62; 14:12; 20:17), regarded the place to which he would depart as an actual locality in the heavenly realm (14:2). In his reflection upon this second stage of the exaltation intimated by Psalm 68:18, the apostle Paul associates the ascension with Christ’s triumph over his foes and the bestowal of spiritual gifts to the church (Eph 4:8). The victor triumphantly returned to his Father’s throne in order to bless his people. In what may be part of an early Christian hymn, Paul explicates what he regards as the supreme “mystery” of the Christian faith, namely, that Christ Jesus who “was manifested in the flesh” was at the close of his life “taken up into glory” (1 Tm 3:16).<\/p>\n<p>Alone among the writings of the NT, the Epistle to the Hebrews associates Christ’s ascension with his high priestly ministry in the heavenly sanctuary. He who steadfastly withstood every earthly trial, having “passed through the heavens,” is fully able to empathize with his people and impart grace to the tempted and distraught (Heb 4:14ff.). Employing the symbolism of the ancient Hebrew sanctuary, the writer conceptualizes the Ascension as the event whereby Christ enters into the inner shrine behind the curtain (6:19), bringing with him his own blood (9:12), to the end that he might appear in the presence of God on our behalf (v 24).<\/p>\n<p>The NT thus attributes considerable theological significance to this phase of Christ’s exaltation. By virtue of his exaltation to the Father, Christ (1) demonstrated his defeat of every earthly enemy (Eph 4:8); (2) sent the promised Holy Spirit (Jn 16:7; Acts 2:33), which awaited his glorification (Jn 7:39); and (3) formally undertook his heavenly priestly ministry (Heb 6:20).<\/p>\n<p>The third stage of Christ’s exaltation is his heavenly enthronement at the right hand of the Father. Following his passion, death, resurrection, and ascension to the heavenly realm, Christ is represented in Scripture as having taken his seat at the Father’s right hand. The biblical phrase “right hand of God” (Acts 7:55-56), which has been preserved in many later Christian creeds and confessions, is an anthropomorphism that figuratively describes Christ’s universal dominion, authority, and power in the presence of the Father. This aspect of Christ’s exaltation represents the fulfillment of his prayer recorded in John 17:5: “Now, Father, glorify me in your own presence with the glory I had with you before the world was made.”<\/p>\n<p>In the OT the description of God seated on the throne of the universe is a sign of his sovereignty (1 Kgs 22:19; Ps 99:1), majesty (Is 6:1-4) and holiness (Ps 47:8). That one should be invited to take a seat on the right hand of the sovereign in Eastern cultures was a token of extraordinary honor and authority (1 Kgs 2:19). The fact that the exalted Christ would be accorded this particular privilege was anticipated in the Scriptures of the OT (see Ps 8:5, quoted in Heb 2:8; and see Ps 110:1).<\/p>\n<p>The Epistle to the Hebrews, which shows unusual interest in the doctrine of Christ’s exaltation, represents Christ’s heavenly enthronement both as the sequel to his completed earthly sacrifice and as the commencement of his High Priestly ministration in the sanctuary on high. Affirming the superiority of Christ as High Priest of the new covenant, Hebrews 8:1-2 portrays Christ as seated at the right hand of the throne of the Majesty in heaven, a minister in the heavenlies. Christ’s enthronement affirms not only the finality of his earthly work of self-sacrifice but also his newly acquired status as mediator of the new and better covenant. Hebrews 10:11-18 pointedly contrasts the ineffectual sacrifices of the legal priests who <em>stand<\/em> in the performance of their ritual sacrifices with the effectual single sacrifice of Christ, who is now <em>seated<\/em> at the right hand of God as intercessor for the saints.<\/p>","summary_ro":"EXALTATION OF CHRIST* The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement. During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28...","summary_en":"EXALTATION OF CHRIST* The glory and dominion which Jesus attained subsequent to the completion of his earthly work of suffering and death. It is at one and the same time the consummation of his redemptive sacrifice and the reward of his full obedience to the will of the Father. The exaltation thus includes the biblical doctrines of Jesus’ resurrection, ascension, and heavenly enthronement. During his earthly ministry, Jesus predicted not only that he would suffer, die, and be buried (Mt 20:28...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58142,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:8","title_en":"Study Note: Efeseni 4:8","content_ro":"<p><strong>4:8<\/strong> <em>He led a crowd of captives<\/em> may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ <em>gave gifts to his people<\/em> (see Eph 4:11-12).<\/p>","content_en":"<p><strong>4:8<\/strong> <em>He led a crowd of captives<\/em> may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ <em>gave gifts to his people<\/em> (see Eph 4:11-12).<\/p>","summary_ro":"4:8 He led a crowd of captives may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ gave gifts to his people (see Eph 4:11-12).","summary_en":"4:8 He led a crowd of captives may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ gave gifts to his people (see Eph 4:11-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85768,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:8","title_en":"Study Note: Efeseni 4:8","content_ro":"<p><strong>4:8<\/strong> <em>He led a crowd of captives<\/em> may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ <em>gave gifts to his people<\/em> (see Eph 4:11-12).<\/p>","content_en":"<p><strong>4:8<\/strong> <em>He led a crowd of captives<\/em> may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ <em>gave gifts to his people<\/em> (see Eph 4:11-12).<\/p>","summary_ro":"4:8 He led a crowd of captives may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ gave gifts to his people (see Eph 4:11-12).","summary_en":"4:8 He led a crowd of captives may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ gave gifts to his people (see Eph 4:11-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:8","title_en":"Study Note: Efeseni 4:8","content_ro":"<p><strong>4:8<\/strong> <em>He led a crowd of captives<\/em> may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ <em>gave gifts to his people<\/em> (see Eph 4:11-12).<\/p>","content_en":"<p><strong>4:8<\/strong> <em>He led a crowd of captives<\/em> may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ <em>gave gifts to his people<\/em> (see Eph 4:11-12).<\/p>","summary_ro":"4:8 He led a crowd of captives may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ gave gifts to his people (see Eph 4:11-12).","summary_en":"4:8 He led a crowd of captives may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ gave gifts to his people (see Eph 4:11-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:8","title_en":"Study Note: Efeseni 4:8","content_ro":"<p><strong>4:8<\/strong> <em>He led a crowd of captives<\/em> may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ <em>gave gifts to his people<\/em> (see Eph 4:11-12).<\/p>","content_en":"<p><strong>4:8<\/strong> <em>He led a crowd of captives<\/em> may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ <em>gave gifts to his people<\/em> (see Eph 4:11-12).<\/p>","summary_ro":"4:8 He led a crowd of captives may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ gave gifts to his people (see Eph 4:11-12).","summary_en":"4:8 He led a crowd of captives may refer to Christ’s victory over spiritual powers (see 1:21-22; Col 2:15), or to his capture of disobedient sinners and making them believers through the power of the Good News message. • Christ gave gifts to his people (see Eph 4:11-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66130,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93756,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121382,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149008,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jesus’ Ascension","title_en":"Jesus’ Ascension","content_ro":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","content_en":"<h3>Jesus’ Ascension<\/h3>\n<p>Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49).<\/p>\n<p>Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurred at the last of Jesus’ physical appearances; after this he would remain in heaven until the “final restoration of all things” (Acts 3:21).<\/p>\n<p>The ascension reminds believers of Jesus’ promised return (Acts 1:11; see Matt 24:30; Mark 13:26; John 14:3). The witnesses of the ascension went back to Jerusalem with joy and exhilaration, in praise and worship of Christ (Luke 24:52). They were convinced that their Lord would return again, physically and personally (1 Thes 4:16; 2 Thes 1:7-10; 2 Pet 3:10).<\/p>\n<p>Jesus’ ascension anticipates the believer’s own glorious entrance into the presence of God, where Jesus has gone to prepare the way (John 14:1-3; 2 Cor 5:4; Phil 3:21; Heb 6:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 24:30; Mark 13:26; Luke 24:45-53; John 6:62; 13:1-3; 14:1-4, 27-28; 16:10, 16, 28; 20:17; Acts 1:6-11; 3:20; 7:54-56; 2 Cor 5:4; Eph 1:19-23; 4:8-10; Phil 2:9-11; Heb 6:19-20<\/p>","summary_ro":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","summary_en":"Jesus’ Ascension Jesus’ ascension into heaven was a final commissioning service for the apostles (Acts 1:6-11; Luke 24:45-53). The ascension marks the beginning of the powerful ministry of the Holy Spirit through the church (Luke 24:49). Christ’s ascension to heaven indicates his elevation to ultimate power and authority (Eph 1:19-23; Phil 2:9-11). That Jesus was going to the Father is noted in other places (John 6:62; 13:1-3; 13:31–14:3, 14:28; 16:5-10, 16, 28; 20:17; Eph 4:8-10). It occurre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":8977,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Place of the Dead","title_en":"Place of the Dead","content_ro":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","content_en":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","summary_ro":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","summary_en":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58143,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:9","title_en":"Study Note: Efeseni 4:9","content_ro":"<p><strong>4:9-10<\/strong> <em>to our lowly world<\/em> (or <em>to the lowest parts of the earth<\/em>): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when <em>Christ<\/em> . . . <em>descended<\/em> from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).<\/p>","content_en":"<p><strong>4:9-10<\/strong> <em>to our lowly world<\/em> (or <em>to the lowest parts of the earth<\/em>): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when <em>Christ<\/em> . . . <em>descended<\/em> from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).<\/p>","summary_ro":"4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).","summary_en":"4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:9","title_en":"Study Note: Efeseni 4:9","content_ro":"<p><strong>4:9-10<\/strong> <em>to our lowly world<\/em> (or <em>to the lowest parts of the earth<\/em>): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when <em>Christ<\/em> . . . <em>descended<\/em> from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).<\/p>","content_en":"<p><strong>4:9-10<\/strong> <em>to our lowly world<\/em> (or <em>to the lowest parts of the earth<\/em>): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when <em>Christ<\/em> . . . <em>descended<\/em> from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).<\/p>","summary_ro":"4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).","summary_en":"4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:9","title_en":"Study Note: Efeseni 4:9","content_ro":"<p><strong>4:9-10<\/strong> <em>to our lowly world<\/em> (or <em>to the lowest parts of the earth<\/em>): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when <em>Christ<\/em> . . . <em>descended<\/em> from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).<\/p>","content_en":"<p><strong>4:9-10<\/strong> <em>to our lowly world<\/em> (or <em>to the lowest parts of the earth<\/em>): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when <em>Christ<\/em> . . . <em>descended<\/em> from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).<\/p>","summary_ro":"4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).","summary_en":"4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:9","title_en":"Study Note: Efeseni 4:9","content_ro":"<p><strong>4:9-10<\/strong> <em>to our lowly world<\/em> (or <em>to the lowest parts of the earth<\/em>): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when <em>Christ<\/em> . . . <em>descended<\/em> from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).<\/p>","content_en":"<p><strong>4:9-10<\/strong> <em>to our lowly world<\/em> (or <em>to the lowest parts of the earth<\/em>): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when <em>Christ<\/em> . . . <em>descended<\/em> from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).<\/p>","summary_ro":"4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).","summary_en":"4:9-10 to our lowly world (or to the lowest parts of the earth): Some understand this phrase as referring to the tomb, to the world of the dead (cp. Matt 12:40; 1 Pet 3:18-20), or to the coming of the Spirit at Pentecost. Instead, it probably refers to the incarnation, when Christ . . . descended from heaven and became a man (see John 1:14; 3:13; Phil 2:7-8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":2868,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ascension of Christ","title_en":"Ascension of Christ","content_ro":"<h3>ASCENSION OF CHRIST<\/h3>\n<p>Transference of the resurrected body of Jesus from this world to heaven. Among the NT writers, only Luke described Jesus’ ascension. Acts 1:9-11 pictures a scene in which Jesus was “taken up” and disappeared into a cloud. Luke 24:50-51 and Acts 1:12 locate that final event near Bethany, east of Jerusalem on the Mt of Olives.<\/p>\n<p>Matthew concluded his history before Pentecost, but John suggested the Ascension in Jesus’ own comments: Jesus has departed, but he will return (Jn 21:22); he cannot be touched, for he must ascend (20:17); many will believe without having seen him (20:29). Thus, the Gospels assume that (1) after the resurrection Jesus appeared to his disciples; (2) at some point in time those appearances ceased; and (3) although physically absent, Jesus is still spiritually present in his church. Other NT writings agree. The apostle Paul wrote that God raised Christ from the dead “and seated him in the place of honor at God’s right hand in the heavenly realms” (Eph 1:20) or, as the writer of Hebrews put it, “in the place of honor at the right hand of the majestic God of heaven” (Heb 1:3).<\/p>\n<p>The Ascension, however, is more than merely a past event. It has further significance in the NT that can be summarized under two headings: (1) its meaning for Christ and (2) its meaning for the Christian.<\/p>\n<p>For Christ, the Ascension is the necessary entrance into his heavenly “glorification” in which he sits on the right hand of the Father until his enemies become his footstool (Ps 110:1—the OT text most quoted in the NT). The Ascension is proof of his glorification and his superiority over such OT heroes as David (Acts 2:33-36). By his ascension he rises over all and fills all (Eph 4:10), receiving “the name that is over every name” (Phil 2:9-11). For the author of the book of Hebrews the Ascension is also proof of Christ’s superiority to angels; he sits enthroned while they are constantly being sent out to serve (Heb 1:13-14). Angels, authorities, and powers are all subject to the ascended Christ (1 Tm 3:16; 1 Pt 3:22).<\/p>\n<p>For the Christian, the ascension of Christ is meaningful in four ways. First, without it there would be no gift of the Holy Spirit, who could not come until Jesus had ascended and sent him (Jn 16:7). Without the Ascension, the church would have Jesus locally in one place, not spiritually present “wherever two or three are gathered” (Mt 18:20; cf. 28:20).<\/p>\n<p>Second, since a truly human Jesus has ascended to heaven, human beings can also ascend there. Jesus went “to prepare a place” for his followers (Jn 14:2). The hope of those who are “in Christ” is that they will eventually ascend to be with him (2 Cor 5:1-10).<\/p>\n<p>Third, the Ascension proves that the sacrifice of Christ is finished and accepted by God. Jesus has passed through the heavens (Heb 4:14) and entered the presence of God (Heb 6:20), which is described as the inner sanctuary of the heavenly temple, the real temple of which the one on earth was a copy (Heb 9:24). Having brought a single, once-for-all sacrifice to God (Heb 9:12), Christ sat down (Heb 1:3; 10:12; 12:2), showing that no repetition of his sacrifice is necessary.<\/p>\n<p>Fourth, the Ascension means that there is a human being in heaven who sympathizes with humanity and can therefore intercede on humanity’s behalf (1 Jn 2:1). Jesus has experienced everything humans experience—birth, growth, temptation, suffering, and death—and therefore he can serve effectively as an intermediary before God in heaven (Heb 2:17; 5:7-10). Christ’s ascension assures the church that God understands the human situation and that Christians can therefore approach him boldly in their prayers (Heb 4:14-16).<\/p>\n<p>Thus Christ’s ascension is an indispensable aspect of NT teaching. It is the basis for recognition of Christ’s exalted status and for the Christian’s confidence and hope.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of.<\/p>","content_en":"<h3>ASCENSION OF CHRIST<\/h3>\n<p>Transference of the resurrected body of Jesus from this world to heaven. Among the NT writers, only Luke described Jesus’ ascension. Acts 1:9-11 pictures a scene in which Jesus was “taken up” and disappeared into a cloud. Luke 24:50-51 and Acts 1:12 locate that final event near Bethany, east of Jerusalem on the Mt of Olives.<\/p>\n<p>Matthew concluded his history before Pentecost, but John suggested the Ascension in Jesus’ own comments: Jesus has departed, but he will return (Jn 21:22); he cannot be touched, for he must ascend (20:17); many will believe without having seen him (20:29). Thus, the Gospels assume that (1) after the resurrection Jesus appeared to his disciples; (2) at some point in time those appearances ceased; and (3) although physically absent, Jesus is still spiritually present in his church. Other NT writings agree. The apostle Paul wrote that God raised Christ from the dead “and seated him in the place of honor at God’s right hand in the heavenly realms” (Eph 1:20) or, as the writer of Hebrews put it, “in the place of honor at the right hand of the majestic God of heaven” (Heb 1:3).<\/p>\n<p>The Ascension, however, is more than merely a past event. It has further significance in the NT that can be summarized under two headings: (1) its meaning for Christ and (2) its meaning for the Christian.<\/p>\n<p>For Christ, the Ascension is the necessary entrance into his heavenly “glorification” in which he sits on the right hand of the Father until his enemies become his footstool (Ps 110:1—the OT text most quoted in the NT). The Ascension is proof of his glorification and his superiority over such OT heroes as David (Acts 2:33-36). By his ascension he rises over all and fills all (Eph 4:10), receiving “the name that is over every name” (Phil 2:9-11). For the author of the book of Hebrews the Ascension is also proof of Christ’s superiority to angels; he sits enthroned while they are constantly being sent out to serve (Heb 1:13-14). Angels, authorities, and powers are all subject to the ascended Christ (1 Tm 3:16; 1 Pt 3:22).<\/p>\n<p>For the Christian, the ascension of Christ is meaningful in four ways. First, without it there would be no gift of the Holy Spirit, who could not come until Jesus had ascended and sent him (Jn 16:7). Without the Ascension, the church would have Jesus locally in one place, not spiritually present “wherever two or three are gathered” (Mt 18:20; cf. 28:20).<\/p>\n<p>Second, since a truly human Jesus has ascended to heaven, human beings can also ascend there. Jesus went “to prepare a place” for his followers (Jn 14:2). The hope of those who are “in Christ” is that they will eventually ascend to be with him (2 Cor 5:1-10).<\/p>\n<p>Third, the Ascension proves that the sacrifice of Christ is finished and accepted by God. Jesus has passed through the heavens (Heb 4:14) and entered the presence of God (Heb 6:20), which is described as the inner sanctuary of the heavenly temple, the real temple of which the one on earth was a copy (Heb 9:24). Having brought a single, once-for-all sacrifice to God (Heb 9:12), Christ sat down (Heb 1:3; 10:12; 12:2), showing that no repetition of his sacrifice is necessary.<\/p>\n<p>Fourth, the Ascension means that there is a human being in heaven who sympathizes with humanity and can therefore intercede on humanity’s behalf (1 Jn 2:1). Jesus has experienced everything humans experience—birth, growth, temptation, suffering, and death—and therefore he can serve effectively as an intermediary before God in heaven (Heb 2:17; 5:7-10). Christ’s ascension assures the church that God understands the human situation and that Christians can therefore approach him boldly in their prayers (Heb 4:14-16).<\/p>\n<p>Thus Christ’s ascension is an indispensable aspect of NT teaching. It is the basis for recognition of Christ’s exalted status and for the Christian’s confidence and hope.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of.<\/p>","summary_ro":"ASCENSION OF CHRIST Transference of the resurrected body of Jesus from this world to heaven. Among the NT writers, only Luke described Jesus’ ascension. Acts 1:9-11 pictures a scene in which Jesus was “taken up” and disappeared into a cloud. Luke 24:50-51 and Acts 1:12 locate that final event near Bethany, east of Jerusalem on the Mt of Olives. Matthew concluded his history before Pentecost, but John suggested the Ascension in Jesus’ own comments: Jesus has departed, but he will return (Jn 21...","summary_en":"ASCENSION OF CHRIST Transference of the resurrected body of Jesus from this world to heaven. Among the NT writers, only Luke described Jesus’ ascension. Acts 1:9-11 pictures a scene in which Jesus was “taken up” and disappeared into a cloud. Luke 24:50-51 and Acts 1:12 locate that final event near Bethany, east of Jerusalem on the Mt of Olives. Matthew concluded his history before Pentecost, but John suggested the Ascension in Jesus’ own comments: Jesus has departed, but he will return (Jn 21...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":4675,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Bible*, Canon","title_en":"of the Bible*, Canon","content_ro":"<h3>BIBLE*, C<span>anon of the<\/span><\/h3>\n<p>Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century <span>AD<\/span>, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato, Aristotle, and Homer form a canon of Greek literature, so the NT books became the canon of Christian literature. The criteria for selecting the books in the Jewish canon (the OT) are not known but clearly had to do with their worth in the ongoing life and religion of the worshiping nation. The criteria of the selection of NT books revolved around their “apostolicity,” according to early church writers. Like those of the OT, these books were collected and preserved by local churches in the continuing process of their worship and need for authoritative guidance for Christian living. The formation of the canon was a process, rather than an event, that took several hundred years to reach finality in all parts of the Roman Empire. Local canons were the basis for comparison, and out of them eventually emerged the general canon that exists in Christendom today, although some of the Eastern churches have a NT that is slightly smaller than that accepted in the West. Judaism, as well as Christianity as a whole, believes that the Spirit of God was operative in some providential way in the production and preservation of his Word.<\/p>\n<p class=\"h2\" id=\"CanonoftheOldTestament\">Canon of the Old Testament<\/p>\n<p>The Old Testament is a name that does not appear in Jewish literature. Jews prefer to call their collection of Scriptures the TANAK—an acronym formed from the first letters of <em>Torah<\/em> (Law), <em>Nevi<\/em><em>’<\/em><em>im<\/em> (Prophets), and <em>Kethubim<\/em> (Writings). In Luke 24:44 (<span>niv<\/span>), these are called the “Law of Moses, the Prophets and the Psalms” (the first book of the Writings in the Hebrew Bible). Christians called their collection of writings the New Testament, or covenant, the latter term being a designation earlier used of the agreement God made with Abraham and the patriarchs, which was repeated by Christ to his apostles (Mt 26:28). Christians in the first century considered their new covenant from Christ (1 Cor 11:25) to be a continuation of the one made earlier with the patriarchs (Eph 2:12), spoken of by the prophets (Jer 31:31-34), and which was therefore called a former covenant (Heb 8:7-13; 9:1, 15-22) or in later centuries the OT. The terms “Old” and “New” do not appear in the apostolic fathers of the first and second century or in the apologists of the early- to mid-second century, but they do appear in the latter half of the second century in Justin Martyr (<em>Dialogues<\/em> 11:2), Irenaeus (<em>Against Heresies<\/em> 4.9.1), and Clement of Alexandria (<em>Stromata<\/em> 1:5). In these authors the expression referred more to the covenant itself than to the books containing it, though the transfer was eventually made. The term “canon” was not used in the OT or NT to refer to the Jewish Scriptures. The idea of limitation inherent in the word was not appropriate to the nature of religious authority in Jewish religion during the thousand years when the OT books were being written. Only the Torah was conceived as incapable of being added to or taken from (Dt 4:2). Jewish religion existed for a millennium, from Moses to Malachi, without a closed canon, i.e., an exclusive list of authoritative books. Never in their history did the people of the OT have the entire 39 books of the OT. When their canon was closed is not known. Although some questions were being asked about religious authority by rabbis at Jamnia 20 years after the fall of Jerusalem in <span>AD<\/span> 70, we have our first list of 39 books produced by Melito of Sardis around <span>AD<\/span> 170. That list included no books written after the time of Malachi, unless one is disposed to date Daniel to the second century. The Prophets and the Writings were always considered secondary to the Law. Their composition and collection was a process rather than an event in the life of the people of Israel and functioned largely as a record of the nation’s response to the Law, which was so sacred that it was kept (according to rabbinical tradition: Babylonian Talmud, <em>Baba Bathra<\/em> 14a; cf. also <em>Cairo Damascus Document<\/em> 5.2) in the ark of the covenant that stood in the Holy of Holies in the tabernacle. In Deuteronomy 31:26, however, the Levites were commanded by Moses merely to put the Book of the Law beside the ark. Nevertheless, its very presence in the Holy of Holies establishes its uniqueness in relation to other OT books.<\/p>\n\n<p>The 39 books of the modern OT were originally divided into only 24, according to the uniform testimony of early Hebrew tradition. The Talmud, rabbinic literature, and probably 4 Esdras testify to this arrangement that included five books of the Law, eight Prophets, and eleven Writings (Greek—Hagiographa). Modern Hebrew Bibles reflect this tripartite arrangement that was used in the first three printed editions (Soncino, 1488; Naples, 1491–1493; Brescia, 1492–1494). The Law contained the Pentateuch in our familiar order, Genesis to Deuteronomy. The eight Prophets were Joshua, Judges, Samuel (1 and 2), Kings (1 and 2), Isaiah, Jeremiah, Ezekiel, and the Minor Prophets (all 12), which were considered as one book and arranged in the same order as our English Bibles. The eleven books of Writings contained three of poetry (Ps, Prv, Jb), the Five Scrolls (Sg, Ru, Lam, Eccl, Est), which were read at the important feasts and arranged in the chronological order of their observance, and three of narrative or historical (Dn, Ezr-Neh, 1 and 2 Chr).<\/p>\n<p>Apart from authentic Jewish tradition, efforts were made to divide the books into 21, combining Ruth with Judges, and Lamentations with Jeremiah. Josephus was the first to do so, in the first century <span>AD<\/span>, but he was influenced by the Greek OT, the Septuagint. Origen observed in the early third century that this arrangement also corresponded to the number of letters in the Hebrew alphabet, as did Athanasius in the fourth, and others, including Jerome. It was dubiously concluded that the number of books in the Hebrew Bible had been divinely ordained to agree with the number of letters of the Hebrew alphabet! Church fathers added their support to this coincidence, which became providence to them. All such efforts, however, are of Greek origin and have no support in Hebrew tradition.<\/p>\n<p>The oldest extant manuscripts of the complete OT in Hebrew are the Masoretic Texts, which are no earlier than the eighth century <span>AD<\/span>. Only manuscripts of individual books have been found in the Dead Sea Scrolls. The Masoretic scribes apparently laid down no rules about arrangement of books because there is no uniform order of the Latter Prophets or the Writings in early Hebrew manuscripts. Nor is the situation any different in ancient Greek translations of the Hebrew. Great diversity exists in the order of books in all three of our oldest manuscripts—Codex Alexandrinus, Vaticanus, and Sinaiticus. All the early Christian authors who profess to give the order and contents of the Hebrew Bible but who do not reflect the Hebrew tripartite division are clearly dependent on the Alexandrian order reflected in these Greek editions, rather than on the Hebrew Bible. Modern Protestant Bibles follow the order of the Latin Vulgate and the content of the Hebrew. Both the Vulgate and the Septuagint (Greek translation) contained the Apocrypha, which was never accepted by the Jews. The Roman Catholic Church includes the Apocrypha in its English translations because of the influence of the Vulgate on Catholic tradition. It is considered deuterocanonical.<\/p>\n<p>Even though no uniformity of order was maintained, the Alexandrian order, reflected in the Greek manuscripts, generally arranged books according to their subject matter—narrative, history, poetry, and prophecy, with the apocryphal books appropriately interspersed into these categories. The Hebrew division was totally ignored.<\/p>\n<p>Early Hebrew Bibles divided the text into small paragraphs and larger sections somewhat akin to our paragraphs. These were indicated by spaces left between them—three letters between the small sections and nine letters between the larger ones. The number of sections is not the same in all manuscripts. Jesus probably referred to such sections in his comment concerning the “passage about the bush” (Mk 12:26). Later, liturgical needs led to further divisions of the text for the complete reading of the Law in Babylonian synagogues in one year (54 sections) and in Palestinian synagogues in three years (154 sections). These are reflected in the lectionary cycles marked in some early Hebrew Bibles.<\/p>\n<p>The division of the text into modern chapters, done in the 13th century (c. 1228) for the Latin Vulgate by Stephen Langton, was applied to the Hebrew Bible in 1518 (Bomberg Edition), but the numbers were not given to the chapters until 1571 in the text of Montanus, a Hebrew Bible with Latin interlinear translation. The verses were introduced in Bomberg’s Great Bible of 1547–48 in which every fifth verse was designated by a Hebrew numeral 1, 5, 10, and so on. Verses were inserted into the Latin Vulgate in 1555 in the small octavo edition of Stephanus.<\/p>\n<p class=\"h2\" id=\"CanonoftheNewTestament\">Canon of the New Testament<\/p>\n<p>The NT was written within the period of half a century, several hundred years after the completion of the OT. Both halves of that statement would be questioned by modern critics, who would extend the time span for completion of both Testaments. The writer of this survey is confident of its truthfulness to historic fact, however, and the approach taken to canonization of both OT and NT is based solidly upon that twofold premise.<\/p>\n<p>In a sense, we possess far higher certification of the OT canon than of the NT canon. We refer to the fact of our Lord’s own imprimatur by way of his use of the Hebrew Scriptures as the authoritative Word of God. Yet there is a sense in which Jesus Christ did establish the NT content or canon as well, by way of anticipation. It was he who promised, “The Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” and “he will guide you into all truth” (Jn 14:26; 16:13, <span>niv<\/span>).<\/p>\n\n<p>From this we can derive, in turn, the basic principle of canonicity for the NT. It is identical to that of the OT, since it narrows down to a matter of divine inspiration. Whether we think of the prophets of OT times or the apostles and their God-given associates of the New, the recognition at the very time of their writing that they were authentic spokesmen for God is what determines the intrinsic canonicity of their writing. It is altogether God’s Word only if it is God-breathed. We can be assured that the books under question were received by the church of the apostolic age precisely when they had been certified by an apostle as being thus inspired. The apparent variation, relative to geographic area, in acknowledgment of some of the NT epistles may well reflect the simple fact that this attestation was by its very nature localized at first. Conversely, that all 27 books of the now universally received NT were ultimately agreed upon is evidence that proper attestation was indeed confirmed after rigorous investigation.<\/p>\n<p>Tertullian, an outstanding Christian writer in the first two decades of the third century, was one of the first to call the Christian Scriptures the “New Testament.” That title had appeared earlier (c. 190) in a composition against Montanism, the author of which is unknown. This is significant. Its use placed the NT Scripture on a level of inspiration and authority with the OT.<\/p>\n<p>From available information, the gradual process that led to full and formal public recognition of a fixed canon of the 27 books comprising the NT takes us down into the fourth century of our era. This does not necessarily mean that these Scriptures were lacking recognition in their entirety before that time, but that a need for officially defining the canon was not pressing until then.<\/p>\n<p>Though a much shorter period of time was involved in the writing of the NT than the OT, the geographic range of its origin is far wider. This circumstance alone is sufficient to account for a lack of spontaneous or simultaneous recognition of the precise extent of the NT canon. Because of the geographic isolation of the various recipients of portions of the NT, there was bound to be some lag and uncertainty from one region to another in the acknowledgment of some of the books.<\/p>\n<p>In order to appreciate just what did transpire in the process of canonization of the NT books, we must review the facts available to us. This will enable us to analyze <em>how<\/em> and <em>why<\/em> our early Christian forebears settled upon the 27 books in our NT.<\/p>\n<p>The historic process was a gradual and continuous one, but it will help us understand it if we subdivide the nearly three and a half centuries involved into shorter periods of time. Some speak of three major stages toward canonization. This implies, without justification, that there are readily discernible steps along the way. Others simply present a long list of the names of persons and documents involved. Such a list makes it difficult to sense any motion at all. A somewhat arbitrary breakdown into five periods will be made here, with the reminder that the spreading of the knowledge of sacred literature and the deepening consensus as to its authenticity as inspired Scripture continued uninterruptedly. The periods are:<\/p>\n<p>1. First Century<\/p>\n<li>2. First Half of Second Century<\/li>\n<li>3. Second Half of Second Century<\/li>\n<li>4. Third Century<\/li>\n<li>5. Fourth Century<\/li>\n<p>Again, without meaning to imply that these are clear-cut stages, it will be helpful to notice the major trends observable in each of the periods just identified. In the first period, of course, the various books were written, but they also began to be copied and disseminated among the churches. In the second, as they became more widely known and cherished for their contents, they began to be cited as authoritative. By the end of the third period, they held a recognized place alongside the OT as “Scripture,” and they began to be both translated into regional languages and made the subject of commentaries. During the third century <span>AD<\/span>, our fourth period, the collecting of books into a whole “New Testament” was underway, together with a sifting process that was separating them from other Christian literature. The final, or fifth, period finds the church fathers of the fourth century stating that conclusions regarding the canon have been reached that indicate acceptance by the whole church. Thus, in the most strict and formal sense of the word, the canon had become fixed. It remains to list in greater detail the forces and individuals that produced the written sources witnessing to this remarkable process through which, by God’s providence, we have inherited our NT.<\/p>\n<h5>Period One: First Century<\/h5>\n<p>The principle determining recognition of the authority of the canonical NT writings was established within the content of those writings themselves. There are repeated exhortations for public reading of the apostolic communications. At the close of his First Letter to the Thessalonians, possibly the first book of the NT to be written, Paul says, “I command you in the name of the Lord to read this letter to all the brothers and sisters” (1 Thes 5:27, <span>nlt<\/span>). Earlier in the same letter Paul commends their ready acceptance of his spoken word as “the word of God” (2:13), and in 1 Corinthians 14:37 he speaks similarly of his “writings,” insisting that his message be recognized as a commandment from the Lord himself. (See also Col 4:16; Rv 1:3.) In 2 Peter 3:15-16 Paul’s letters are included with “the other Scriptures.” Since Peter’s is a general letter, widespread knowledge of Paul’s letters is thereby implied. Highly indicative also is Paul’s usage in 1 Timothy 5:18. He follows up the formula “the Scriptures say” by a combined quotation about not muzzling an ox (Dt 25:4) and “the worker deserves his wages” (cf. Lk 10:7). Thus, an equivalence is implied between OT Scripture and a NT Gospel.<\/p>\n<p>In <span>AD<\/span> 95, Clement of Rome wrote to the Christians in Corinth using a free rendering of material from Matthew and Luke. He seems to be strongly influenced by Hebrews and is obviously familiar with Romans and Corinthians. There are also reflections of Ephesians, 1 Timothy, Titus, and 1 Peter.<\/p>\n<h5>Period Two: First Half of Second Century<\/h5>\n<p>One of the earliest NT manuscripts yet discovered, a fragment of John from Egypt known as the John Rylands papyrus, demonstrates how the writings of the apostle John were revered and copied by about <span>AD<\/span> 125, within 30 to 35 years of his death. There is evidence that within 30 years of the apostle’s death all the Gospels and Pauline letters were known and used in all those centers from which any evidence has come down to us. It is true that some of the smaller letters were being questioned as to their authority in some quarters for perhaps another 50 years, but this was due only to uncertainty about their authorship in those particular locales. This demonstrates that acceptance was not being imposed by the actions of councils but was rather happening spontaneously through a normal response on the part of those who had learned the facts about authorship. In those places where the churches were uncertain about the authorship or apostolic approval of certain books, acceptance was slower.<\/p>\n<p>The first three outstanding church fathers, Clement, Polycarp, and Ignatius, used the bulk of the material of the NT in a revealingly casual manner—authenticated Scriptures were being accepted as authoritative without argument. In the writings of these men only Mark (which closely parallels the material of Matthew), 2 Peter, 2 and 3 John, and Jude are not clearly attested.<\/p>\n<p>The Epistles of Ignatius (c. <span>AD<\/span> 115) have correspondences in several places with the Gospels and seem to incorporate language from a number of the Pauline letters. The Didache (or Teaching of the Twelve), perhaps even earlier, makes references to a written Gospel. Most important is the fact that Clement, Barnabas, and Ignatius all draw a clear distinction between their own and the inspired, authoritative apostolic writings.<\/p>\n<p>It is in the Epistle of Barnabas (c. <span>AD<\/span> 130) that we first find the formula “it is written” (4:14) used in reference to a NT book (Mt 22:14). But even before this, Polycarp, who had personal acquaintance with eyewitnesses of our Lord’s ministry, used a combined OT and NT quotation. Citing Paul’s admonition in Ephesians 4:26, where the apostle quotes Psalm 4:4 and makes an addition, Polycarp in his Epistle to the Philippians introduces the reference by “as it is said in these Scriptures” (12:4). Then Papias, bishop of Hierapolis (c. 130–140), in a work preserved for us by Eusebius, mentions by name the Gospels of Matthew and Mark, and his use of them as the basis of exposition indicates his acceptance of them as canonical. Also around <span>AD<\/span> 140, the recently discovered Gospel of Truth (a Gnostic-oriented work probably authored by Valentinius) makes an important contribution. Its use of canonical NT sources, treating them as authoritative, is comprehensive enough to warrant the conclusion that in Rome at this period there was a NT compilation in existence corresponding very closely to our own. Citations are made from the Gospels, Acts, letters of Paul, Hebrews, and the book of Revelation.<\/p>\n<p>The heretic Marcion, by defining a limited canon of his own (c. 140), in effect hastened the day when the orthodox believers needed to declare themselves on this issue. Rejecting the entire OT, Marcion settled for Luke’s Gospel (eliminating chapters 1 and 2 as too Jewish) and Paul’s letters (except for the pastoral ones). Interestingly, especially in the light of Colossians 4:16, he substitutes the name “Laodiceans” for Ephesians.<\/p>\n<p>Near the end of this period, Justin Martyr, in describing the worship services of the early church, puts the apostolic writings on a par with those of the OT prophets. He states that the voice which spoke through the apostles of Christ in the NT was the same as that which spoke through the prophets—the voice of God—and the same voice that Abraham heard, responding in faith and obedience. Justin was also free in his use of “it is written” with quotations from NT Scriptures.<\/p>\n<h5>Period Three: Second Half of Second Century<\/h5>\n<p>Irenaeus had been privileged to begin his Christian training under Polycarp, a disciple of apostles. Then, as a presbyter in Lyons, he had association with Bishop Pothinus, whose own background also included contact with firstgeneration Christians. Irenaeus quotes from almost all the NT on the basis of its authority and asserts that the apostles were endowed with power from on high. They were, he says, “fully informed concerning all things, and had a perfect knowledge . . . having indeed all in equal measure and each one singly the Gospel of God” (<em>Against Heresies<\/em> 3.3). Irenaeus gives reasons why there should be four Gospels. “The word,” he says, “gave us the Gospel in a fourfold shape, but held together by one Spirit.” In addition to the Gospels, he makes reference also to Acts, all the letters of Paul except Philemon, 1 Peter, 1 John, and the book of Revelation.<\/p>\n<p>Tatian, pupil of Justin Martyr, made a harmony of the four Gospels, the <em>Diatessaron,<\/em> attesting to the equal status they had in the church by <span>AD<\/span> 170. Other “gospels” had come into existence by then, but he recognized only the four. Also dating from about 170 was the <em>Muratorian Canon.<\/em> An eighth-century copy of this document was discovered and published in 1740 by librarian L. A. Muratori. The manuscript is mutilated at both ends, but the remaining text makes it evident that Matthew and Mark were included in the now missing part. The fragment begins with Luke and John, cites Acts, 13 Pauline letters, 1 and 2 John, Jude, and Revelation. There follows a statement, “We accept only the Apocalypse of John and Peter, although some of us do not want it [Apocalypse of Peter is 2 Peter?] to be read in the Church.” The list goes on to reject by name various heretical leaders and their writings.<\/p>\n<p>Translated versions existed by this period. In the form of Syriac and Old Latin translations we secure, by <span>AD<\/span> 170, adequate witness from the extreme eastern and western branches of the church, as we might well expect from the other evidence in hand. The NT canon is represented with no additions and the omission of only one book, 2 Peter.<\/p>\n<h5>Period Four: Third Century<\/h5>\n<p>The outstanding Christian name of the third century is that of Origen (<span>AD<\/span> 185– 254). A prodigious scholar and interpreter, he made critical studies of the NT text (alongside his work on the <em>Hexapla<\/em>) and wrote commentaries and homilies on most of the books of the NT, emphasizing their inspiration by God.<\/p>\n<p>Dionysius of Alexandria, pupil of Origen, indicates that while the Western church accepted the book of Revelation from the first, its position in the East was variable. In the case of the Letter to the Hebrews, the situation was reversed. It proved to be more insecure in the West than in the East. When it comes to other contested books (note, incidently, that all in that category have the hindmost position in our present Bibles—Hebrews to Revelation), among the so-called “Catholic Epistles” Dionysius supports James and 2 and 3 John but not 2 Peter or Jude. In other words, even at the end of the third century there was the same lack of finality about certain books as at its beginning.<\/p>\n<h5>Period Five: Fourth Century<\/h5>\n<p>Early in this period, the picture begins to clarify. Eusebius (<span>AD<\/span> 270–340, bishop of Caesarea before 315), the great church historian, sets forth his estimate of the canon in his <em>Ecclesiastical History<\/em> (3.3–25). Herein he makes a straightforward statement on the status of the canon in the early part of the fourth century: (1) Universally agreed upon as canonical were the four Gospels, Acts, letters of Paul (including Hebrews, with question about his authorship), 1 Peter, 1 John, and Revelation. (2) Admitted by a majority, including Eusebius himself, but disputed by some were James, 2 Peter (the most strongly contested), 2 and 3 John, and Jude. (3) The Acts of Paul, the Didache, and Shepherd of Hermas were classified “spurious,” and still other writings were listed as “heretical and absurd.”<\/p>\n<p>It is in the latter half of the fourth century, however, that the NT canon finds full and final declaration. In his <em>Festal Letter<\/em> for Easter, 367, Bishop Athanasius of Alexandria included information designed to eliminate once and for all the use of certain apocryphal books. This letter, with its admonition, “Let no one add to these; let nothing be taken away,” gives us the earliest extant document that specifies our 27 books without qualification. At the close of the century, the Council of Carthage (<span>AD<\/span> 397) decreed that “aside from the canonical Scriptures nothing is to be read in church under the Name of Divine Scriptures.” This, too, lists the 27 books of the NT.<\/p>\n<p>The sudden advance of Christianity under Emperor Constantine (Edict of Milan, 313) had a great deal to do with the reception of all the NT books in the East. When he assigned Eusebius the task of preparing “fifty copies of the Divine Scriptures,” the historian, fully aware of which were the sacred books for which many believers had been willing to lay down their very lives, in effect established the standard that gave recognition to all of the once-doubtful books. In the West, of course, Jerome and Augustine were the leaders who exercised a determinitive influence. Publication of the 27 books in the Vulgate version virtually settled the matter.<\/p>\n<h5>Principles and Factors Determining the Canon<\/h5>\n<p>By its very nature, Holy Scripture, whether OT or NT, is a production given of God, not the work of human creation. The key to canonicity is divine inspiration. Therefore, the method of determination is not one of selection from a number of possible candidates (there are no other candidates, in actuality) but one of reception of authentic material and its consequent recognition by an ever-widening circle as the facts of its origin become known.<\/p>\n<p>In a sense, the movement of Montanus, which was declared heretical by the church of his day (mid-second century), was an impetus toward the recognition of a closed canon of the written Word of God. He taught that the prophetic gift was permanently granted to the church and that he himself was a prophet. The pressure to deal with Montanism, therefore, intensified the search for a basic authority, and apostolic authorship or approval became recognized as the only sure standard for identifying God’s revelation. Even within the Scripture record, first-century prophets were subordinate and subject to apostolic authority (see, for example, 1 Cor 14:29-30; Eph 4:11).<\/p>\n<p>When all things were being reexamined in the Protestant Reformation, some of the Reformers sought means of reassuring themselves and their followers about the canon of Scripture. This was in some ways an unfortunate aspect of Reformation thinking, because once God in his providence had determined for his people the fixed content of Scripture, that became a fact of history and was not a repeatable process. Nevertheless, Luther established a theological test for the books of the Bible (and questioned some of them)—“Do they teach Christ?” Equally subjective, it would seem, was Calvin’s insistence that the Spirit of God bears witness to each individual Christian in any age of church history as to what is his Word and what is not.<\/p>\n<p>Actually, even for the initial acceptance of the written Word, it is neither safe nor sound (as far as Scripture or history teaches us) to say that recognition and reception was an intuitive matter. It was rather a matter of simple obedience to the known commands of Christ and his apostles. As we saw at the outset, our Lord promised (Jn 14:26; 16:13) to communicate all things necessary through his agents. The apostles were conscious of this responsibility and agency as they wrote. Paul’s explanation in 1 Corinthians 2:13 is apropos: “In telling you about these gifts we have even used the very words given to us by the Holy Spirit, not words that we as men might choose. So we use the Holy Spirit’s words to explain the Holy Spirit’s facts” (<span>tlb<\/span>).<\/p>\n<p>Hence, the early church, with closer ties and greater information than is available to us today, examined the testimony of the ancients. They were able to discern which were the authentic and authoritative books by their apostolic origin. Mark’s association with Peter, and Luke’s with Paul, gave them such apostolic approval, and epistles like Hebrews and Jude were also tied in with the apostolic message and ministry. Incontrovertible consistency of doctrine in all the books, including the sometime contested ones, was perhaps a subordinate test. But historically the procedure was essentially one of acceptance and approval of those books that were vouched for by knowledgeable church leaders. Full acceptance by the original recipients followed by a continued acknowledgment and use is an essential factor in the development of the canon.<\/p>\n<p>The church’s concept of canon, derived first of all from the reverence given the OT Scriptures, rested in the conviction that the apostles were uniquely authorized to speak in the name of the one who possessed all authority—the Lord Jesus Christ. The development from there is logical and straightforward. Those who heard Jesus in person were immediately subject to his authority. He personally authenticated his words to the believers. These same believers knew that Jesus authorized his apostles to speak in his name, both during and (more significantly) after his earthly ministry. Apostolic speaking on behalf of Christ was recognized in the church, whether in personal utterance or in written form. Both the spoken word of an apostle and the letter of an apostle constituted the word of Christ.<\/p>\n<p>The generation that followed that of the apostles themselves received the witness of those who knew that the apostles had the right to speak and write in the name of Christ. Consequently, the second and third generation of Christians looked back to apostolic words (writings) as the very words of Christ. This is what is really meant by canonization—recognition of the divinely authenticated Word. Hence, the believers (the church) did not establish the canon but simply bore witness to its extent by recognizing the authority of the word of Christ.<\/p>","content_en":"<h3>BIBLE*, C<span>anon of the<\/span><\/h3>\n<p>Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century <span>AD<\/span>, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato, Aristotle, and Homer form a canon of Greek literature, so the NT books became the canon of Christian literature. The criteria for selecting the books in the Jewish canon (the OT) are not known but clearly had to do with their worth in the ongoing life and religion of the worshiping nation. The criteria of the selection of NT books revolved around their “apostolicity,” according to early church writers. Like those of the OT, these books were collected and preserved by local churches in the continuing process of their worship and need for authoritative guidance for Christian living. The formation of the canon was a process, rather than an event, that took several hundred years to reach finality in all parts of the Roman Empire. Local canons were the basis for comparison, and out of them eventually emerged the general canon that exists in Christendom today, although some of the Eastern churches have a NT that is slightly smaller than that accepted in the West. Judaism, as well as Christianity as a whole, believes that the Spirit of God was operative in some providential way in the production and preservation of his Word.<\/p>\n<p class=\"h2\" id=\"CanonoftheOldTestament\">Canon of the Old Testament<\/p>\n<p>The Old Testament is a name that does not appear in Jewish literature. Jews prefer to call their collection of Scriptures the TANAK—an acronym formed from the first letters of <em>Torah<\/em> (Law), <em>Nevi<\/em><em>’<\/em><em>im<\/em> (Prophets), and <em>Kethubim<\/em> (Writings). In Luke 24:44 (<span>niv<\/span>), these are called the “Law of Moses, the Prophets and the Psalms” (the first book of the Writings in the Hebrew Bible). Christians called their collection of writings the New Testament, or covenant, the latter term being a designation earlier used of the agreement God made with Abraham and the patriarchs, which was repeated by Christ to his apostles (Mt 26:28). Christians in the first century considered their new covenant from Christ (1 Cor 11:25) to be a continuation of the one made earlier with the patriarchs (Eph 2:12), spoken of by the prophets (Jer 31:31-34), and which was therefore called a former covenant (Heb 8:7-13; 9:1, 15-22) or in later centuries the OT. The terms “Old” and “New” do not appear in the apostolic fathers of the first and second century or in the apologists of the early- to mid-second century, but they do appear in the latter half of the second century in Justin Martyr (<em>Dialogues<\/em> 11:2), Irenaeus (<em>Against Heresies<\/em> 4.9.1), and Clement of Alexandria (<em>Stromata<\/em> 1:5). In these authors the expression referred more to the covenant itself than to the books containing it, though the transfer was eventually made. The term “canon” was not used in the OT or NT to refer to the Jewish Scriptures. The idea of limitation inherent in the word was not appropriate to the nature of religious authority in Jewish religion during the thousand years when the OT books were being written. Only the Torah was conceived as incapable of being added to or taken from (Dt 4:2). Jewish religion existed for a millennium, from Moses to Malachi, without a closed canon, i.e., an exclusive list of authoritative books. Never in their history did the people of the OT have the entire 39 books of the OT. When their canon was closed is not known. Although some questions were being asked about religious authority by rabbis at Jamnia 20 years after the fall of Jerusalem in <span>AD<\/span> 70, we have our first list of 39 books produced by Melito of Sardis around <span>AD<\/span> 170. That list included no books written after the time of Malachi, unless one is disposed to date Daniel to the second century. The Prophets and the Writings were always considered secondary to the Law. Their composition and collection was a process rather than an event in the life of the people of Israel and functioned largely as a record of the nation’s response to the Law, which was so sacred that it was kept (according to rabbinical tradition: Babylonian Talmud, <em>Baba Bathra<\/em> 14a; cf. also <em>Cairo Damascus Document<\/em> 5.2) in the ark of the covenant that stood in the Holy of Holies in the tabernacle. In Deuteronomy 31:26, however, the Levites were commanded by Moses merely to put the Book of the Law beside the ark. Nevertheless, its very presence in the Holy of Holies establishes its uniqueness in relation to other OT books.<\/p>\n\n<p>The 39 books of the modern OT were originally divided into only 24, according to the uniform testimony of early Hebrew tradition. The Talmud, rabbinic literature, and probably 4 Esdras testify to this arrangement that included five books of the Law, eight Prophets, and eleven Writings (Greek—Hagiographa). Modern Hebrew Bibles reflect this tripartite arrangement that was used in the first three printed editions (Soncino, 1488; Naples, 1491–1493; Brescia, 1492–1494). The Law contained the Pentateuch in our familiar order, Genesis to Deuteronomy. The eight Prophets were Joshua, Judges, Samuel (1 and 2), Kings (1 and 2), Isaiah, Jeremiah, Ezekiel, and the Minor Prophets (all 12), which were considered as one book and arranged in the same order as our English Bibles. The eleven books of Writings contained three of poetry (Ps, Prv, Jb), the Five Scrolls (Sg, Ru, Lam, Eccl, Est), which were read at the important feasts and arranged in the chronological order of their observance, and three of narrative or historical (Dn, Ezr-Neh, 1 and 2 Chr).<\/p>\n<p>Apart from authentic Jewish tradition, efforts were made to divide the books into 21, combining Ruth with Judges, and Lamentations with Jeremiah. Josephus was the first to do so, in the first century <span>AD<\/span>, but he was influenced by the Greek OT, the Septuagint. Origen observed in the early third century that this arrangement also corresponded to the number of letters in the Hebrew alphabet, as did Athanasius in the fourth, and others, including Jerome. It was dubiously concluded that the number of books in the Hebrew Bible had been divinely ordained to agree with the number of letters of the Hebrew alphabet! Church fathers added their support to this coincidence, which became providence to them. All such efforts, however, are of Greek origin and have no support in Hebrew tradition.<\/p>\n<p>The oldest extant manuscripts of the complete OT in Hebrew are the Masoretic Texts, which are no earlier than the eighth century <span>AD<\/span>. Only manuscripts of individual books have been found in the Dead Sea Scrolls. The Masoretic scribes apparently laid down no rules about arrangement of books because there is no uniform order of the Latter Prophets or the Writings in early Hebrew manuscripts. Nor is the situation any different in ancient Greek translations of the Hebrew. Great diversity exists in the order of books in all three of our oldest manuscripts—Codex Alexandrinus, Vaticanus, and Sinaiticus. All the early Christian authors who profess to give the order and contents of the Hebrew Bible but who do not reflect the Hebrew tripartite division are clearly dependent on the Alexandrian order reflected in these Greek editions, rather than on the Hebrew Bible. Modern Protestant Bibles follow the order of the Latin Vulgate and the content of the Hebrew. Both the Vulgate and the Septuagint (Greek translation) contained the Apocrypha, which was never accepted by the Jews. The Roman Catholic Church includes the Apocrypha in its English translations because of the influence of the Vulgate on Catholic tradition. It is considered deuterocanonical.<\/p>\n<p>Even though no uniformity of order was maintained, the Alexandrian order, reflected in the Greek manuscripts, generally arranged books according to their subject matter—narrative, history, poetry, and prophecy, with the apocryphal books appropriately interspersed into these categories. The Hebrew division was totally ignored.<\/p>\n<p>Early Hebrew Bibles divided the text into small paragraphs and larger sections somewhat akin to our paragraphs. These were indicated by spaces left between them—three letters between the small sections and nine letters between the larger ones. The number of sections is not the same in all manuscripts. Jesus probably referred to such sections in his comment concerning the “passage about the bush” (Mk 12:26). Later, liturgical needs led to further divisions of the text for the complete reading of the Law in Babylonian synagogues in one year (54 sections) and in Palestinian synagogues in three years (154 sections). These are reflected in the lectionary cycles marked in some early Hebrew Bibles.<\/p>\n<p>The division of the text into modern chapters, done in the 13th century (c. 1228) for the Latin Vulgate by Stephen Langton, was applied to the Hebrew Bible in 1518 (Bomberg Edition), but the numbers were not given to the chapters until 1571 in the text of Montanus, a Hebrew Bible with Latin interlinear translation. The verses were introduced in Bomberg’s Great Bible of 1547–48 in which every fifth verse was designated by a Hebrew numeral 1, 5, 10, and so on. Verses were inserted into the Latin Vulgate in 1555 in the small octavo edition of Stephanus.<\/p>\n<p class=\"h2\" id=\"CanonoftheNewTestament\">Canon of the New Testament<\/p>\n<p>The NT was written within the period of half a century, several hundred years after the completion of the OT. Both halves of that statement would be questioned by modern critics, who would extend the time span for completion of both Testaments. The writer of this survey is confident of its truthfulness to historic fact, however, and the approach taken to canonization of both OT and NT is based solidly upon that twofold premise.<\/p>\n<p>In a sense, we possess far higher certification of the OT canon than of the NT canon. We refer to the fact of our Lord’s own imprimatur by way of his use of the Hebrew Scriptures as the authoritative Word of God. Yet there is a sense in which Jesus Christ did establish the NT content or canon as well, by way of anticipation. It was he who promised, “The Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” and “he will guide you into all truth” (Jn 14:26; 16:13, <span>niv<\/span>).<\/p>\n\n<p>From this we can derive, in turn, the basic principle of canonicity for the NT. It is identical to that of the OT, since it narrows down to a matter of divine inspiration. Whether we think of the prophets of OT times or the apostles and their God-given associates of the New, the recognition at the very time of their writing that they were authentic spokesmen for God is what determines the intrinsic canonicity of their writing. It is altogether God’s Word only if it is God-breathed. We can be assured that the books under question were received by the church of the apostolic age precisely when they had been certified by an apostle as being thus inspired. The apparent variation, relative to geographic area, in acknowledgment of some of the NT epistles may well reflect the simple fact that this attestation was by its very nature localized at first. Conversely, that all 27 books of the now universally received NT were ultimately agreed upon is evidence that proper attestation was indeed confirmed after rigorous investigation.<\/p>\n<p>Tertullian, an outstanding Christian writer in the first two decades of the third century, was one of the first to call the Christian Scriptures the “New Testament.” That title had appeared earlier (c. 190) in a composition against Montanism, the author of which is unknown. This is significant. Its use placed the NT Scripture on a level of inspiration and authority with the OT.<\/p>\n<p>From available information, the gradual process that led to full and formal public recognition of a fixed canon of the 27 books comprising the NT takes us down into the fourth century of our era. This does not necessarily mean that these Scriptures were lacking recognition in their entirety before that time, but that a need for officially defining the canon was not pressing until then.<\/p>\n<p>Though a much shorter period of time was involved in the writing of the NT than the OT, the geographic range of its origin is far wider. This circumstance alone is sufficient to account for a lack of spontaneous or simultaneous recognition of the precise extent of the NT canon. Because of the geographic isolation of the various recipients of portions of the NT, there was bound to be some lag and uncertainty from one region to another in the acknowledgment of some of the books.<\/p>\n<p>In order to appreciate just what did transpire in the process of canonization of the NT books, we must review the facts available to us. This will enable us to analyze <em>how<\/em> and <em>why<\/em> our early Christian forebears settled upon the 27 books in our NT.<\/p>\n<p>The historic process was a gradual and continuous one, but it will help us understand it if we subdivide the nearly three and a half centuries involved into shorter periods of time. Some speak of three major stages toward canonization. This implies, without justification, that there are readily discernible steps along the way. Others simply present a long list of the names of persons and documents involved. Such a list makes it difficult to sense any motion at all. A somewhat arbitrary breakdown into five periods will be made here, with the reminder that the spreading of the knowledge of sacred literature and the deepening consensus as to its authenticity as inspired Scripture continued uninterruptedly. The periods are:<\/p>\n<p>1. First Century<\/p>\n<li>2. First Half of Second Century<\/li>\n<li>3. Second Half of Second Century<\/li>\n<li>4. Third Century<\/li>\n<li>5. Fourth Century<\/li>\n<p>Again, without meaning to imply that these are clear-cut stages, it will be helpful to notice the major trends observable in each of the periods just identified. In the first period, of course, the various books were written, but they also began to be copied and disseminated among the churches. In the second, as they became more widely known and cherished for their contents, they began to be cited as authoritative. By the end of the third period, they held a recognized place alongside the OT as “Scripture,” and they began to be both translated into regional languages and made the subject of commentaries. During the third century <span>AD<\/span>, our fourth period, the collecting of books into a whole “New Testament” was underway, together with a sifting process that was separating them from other Christian literature. The final, or fifth, period finds the church fathers of the fourth century stating that conclusions regarding the canon have been reached that indicate acceptance by the whole church. Thus, in the most strict and formal sense of the word, the canon had become fixed. It remains to list in greater detail the forces and individuals that produced the written sources witnessing to this remarkable process through which, by God’s providence, we have inherited our NT.<\/p>\n<h5>Period One: First Century<\/h5>\n<p>The principle determining recognition of the authority of the canonical NT writings was established within the content of those writings themselves. There are repeated exhortations for public reading of the apostolic communications. At the close of his First Letter to the Thessalonians, possibly the first book of the NT to be written, Paul says, “I command you in the name of the Lord to read this letter to all the brothers and sisters” (1 Thes 5:27, <span>nlt<\/span>). Earlier in the same letter Paul commends their ready acceptance of his spoken word as “the word of God” (2:13), and in 1 Corinthians 14:37 he speaks similarly of his “writings,” insisting that his message be recognized as a commandment from the Lord himself. (See also Col 4:16; Rv 1:3.) In 2 Peter 3:15-16 Paul’s letters are included with “the other Scriptures.” Since Peter’s is a general letter, widespread knowledge of Paul’s letters is thereby implied. Highly indicative also is Paul’s usage in 1 Timothy 5:18. He follows up the formula “the Scriptures say” by a combined quotation about not muzzling an ox (Dt 25:4) and “the worker deserves his wages” (cf. Lk 10:7). Thus, an equivalence is implied between OT Scripture and a NT Gospel.<\/p>\n<p>In <span>AD<\/span> 95, Clement of Rome wrote to the Christians in Corinth using a free rendering of material from Matthew and Luke. He seems to be strongly influenced by Hebrews and is obviously familiar with Romans and Corinthians. There are also reflections of Ephesians, 1 Timothy, Titus, and 1 Peter.<\/p>\n<h5>Period Two: First Half of Second Century<\/h5>\n<p>One of the earliest NT manuscripts yet discovered, a fragment of John from Egypt known as the John Rylands papyrus, demonstrates how the writings of the apostle John were revered and copied by about <span>AD<\/span> 125, within 30 to 35 years of his death. There is evidence that within 30 years of the apostle’s death all the Gospels and Pauline letters were known and used in all those centers from which any evidence has come down to us. It is true that some of the smaller letters were being questioned as to their authority in some quarters for perhaps another 50 years, but this was due only to uncertainty about their authorship in those particular locales. This demonstrates that acceptance was not being imposed by the actions of councils but was rather happening spontaneously through a normal response on the part of those who had learned the facts about authorship. In those places where the churches were uncertain about the authorship or apostolic approval of certain books, acceptance was slower.<\/p>\n<p>The first three outstanding church fathers, Clement, Polycarp, and Ignatius, used the bulk of the material of the NT in a revealingly casual manner—authenticated Scriptures were being accepted as authoritative without argument. In the writings of these men only Mark (which closely parallels the material of Matthew), 2 Peter, 2 and 3 John, and Jude are not clearly attested.<\/p>\n<p>The Epistles of Ignatius (c. <span>AD<\/span> 115) have correspondences in several places with the Gospels and seem to incorporate language from a number of the Pauline letters. The Didache (or Teaching of the Twelve), perhaps even earlier, makes references to a written Gospel. Most important is the fact that Clement, Barnabas, and Ignatius all draw a clear distinction between their own and the inspired, authoritative apostolic writings.<\/p>\n<p>It is in the Epistle of Barnabas (c. <span>AD<\/span> 130) that we first find the formula “it is written” (4:14) used in reference to a NT book (Mt 22:14). But even before this, Polycarp, who had personal acquaintance with eyewitnesses of our Lord’s ministry, used a combined OT and NT quotation. Citing Paul’s admonition in Ephesians 4:26, where the apostle quotes Psalm 4:4 and makes an addition, Polycarp in his Epistle to the Philippians introduces the reference by “as it is said in these Scriptures” (12:4). Then Papias, bishop of Hierapolis (c. 130–140), in a work preserved for us by Eusebius, mentions by name the Gospels of Matthew and Mark, and his use of them as the basis of exposition indicates his acceptance of them as canonical. Also around <span>AD<\/span> 140, the recently discovered Gospel of Truth (a Gnostic-oriented work probably authored by Valentinius) makes an important contribution. Its use of canonical NT sources, treating them as authoritative, is comprehensive enough to warrant the conclusion that in Rome at this period there was a NT compilation in existence corresponding very closely to our own. Citations are made from the Gospels, Acts, letters of Paul, Hebrews, and the book of Revelation.<\/p>\n<p>The heretic Marcion, by defining a limited canon of his own (c. 140), in effect hastened the day when the orthodox believers needed to declare themselves on this issue. Rejecting the entire OT, Marcion settled for Luke’s Gospel (eliminating chapters 1 and 2 as too Jewish) and Paul’s letters (except for the pastoral ones). Interestingly, especially in the light of Colossians 4:16, he substitutes the name “Laodiceans” for Ephesians.<\/p>\n<p>Near the end of this period, Justin Martyr, in describing the worship services of the early church, puts the apostolic writings on a par with those of the OT prophets. He states that the voice which spoke through the apostles of Christ in the NT was the same as that which spoke through the prophets—the voice of God—and the same voice that Abraham heard, responding in faith and obedience. Justin was also free in his use of “it is written” with quotations from NT Scriptures.<\/p>\n<h5>Period Three: Second Half of Second Century<\/h5>\n<p>Irenaeus had been privileged to begin his Christian training under Polycarp, a disciple of apostles. Then, as a presbyter in Lyons, he had association with Bishop Pothinus, whose own background also included contact with firstgeneration Christians. Irenaeus quotes from almost all the NT on the basis of its authority and asserts that the apostles were endowed with power from on high. They were, he says, “fully informed concerning all things, and had a perfect knowledge . . . having indeed all in equal measure and each one singly the Gospel of God” (<em>Against Heresies<\/em> 3.3). Irenaeus gives reasons why there should be four Gospels. “The word,” he says, “gave us the Gospel in a fourfold shape, but held together by one Spirit.” In addition to the Gospels, he makes reference also to Acts, all the letters of Paul except Philemon, 1 Peter, 1 John, and the book of Revelation.<\/p>\n<p>Tatian, pupil of Justin Martyr, made a harmony of the four Gospels, the <em>Diatessaron,<\/em> attesting to the equal status they had in the church by <span>AD<\/span> 170. Other “gospels” had come into existence by then, but he recognized only the four. Also dating from about 170 was the <em>Muratorian Canon.<\/em> An eighth-century copy of this document was discovered and published in 1740 by librarian L. A. Muratori. The manuscript is mutilated at both ends, but the remaining text makes it evident that Matthew and Mark were included in the now missing part. The fragment begins with Luke and John, cites Acts, 13 Pauline letters, 1 and 2 John, Jude, and Revelation. There follows a statement, “We accept only the Apocalypse of John and Peter, although some of us do not want it [Apocalypse of Peter is 2 Peter?] to be read in the Church.” The list goes on to reject by name various heretical leaders and their writings.<\/p>\n<p>Translated versions existed by this period. In the form of Syriac and Old Latin translations we secure, by <span>AD<\/span> 170, adequate witness from the extreme eastern and western branches of the church, as we might well expect from the other evidence in hand. The NT canon is represented with no additions and the omission of only one book, 2 Peter.<\/p>\n<h5>Period Four: Third Century<\/h5>\n<p>The outstanding Christian name of the third century is that of Origen (<span>AD<\/span> 185– 254). A prodigious scholar and interpreter, he made critical studies of the NT text (alongside his work on the <em>Hexapla<\/em>) and wrote commentaries and homilies on most of the books of the NT, emphasizing their inspiration by God.<\/p>\n<p>Dionysius of Alexandria, pupil of Origen, indicates that while the Western church accepted the book of Revelation from the first, its position in the East was variable. In the case of the Letter to the Hebrews, the situation was reversed. It proved to be more insecure in the West than in the East. When it comes to other contested books (note, incidently, that all in that category have the hindmost position in our present Bibles—Hebrews to Revelation), among the so-called “Catholic Epistles” Dionysius supports James and 2 and 3 John but not 2 Peter or Jude. In other words, even at the end of the third century there was the same lack of finality about certain books as at its beginning.<\/p>\n<h5>Period Five: Fourth Century<\/h5>\n<p>Early in this period, the picture begins to clarify. Eusebius (<span>AD<\/span> 270–340, bishop of Caesarea before 315), the great church historian, sets forth his estimate of the canon in his <em>Ecclesiastical History<\/em> (3.3–25). Herein he makes a straightforward statement on the status of the canon in the early part of the fourth century: (1) Universally agreed upon as canonical were the four Gospels, Acts, letters of Paul (including Hebrews, with question about his authorship), 1 Peter, 1 John, and Revelation. (2) Admitted by a majority, including Eusebius himself, but disputed by some were James, 2 Peter (the most strongly contested), 2 and 3 John, and Jude. (3) The Acts of Paul, the Didache, and Shepherd of Hermas were classified “spurious,” and still other writings were listed as “heretical and absurd.”<\/p>\n<p>It is in the latter half of the fourth century, however, that the NT canon finds full and final declaration. In his <em>Festal Letter<\/em> for Easter, 367, Bishop Athanasius of Alexandria included information designed to eliminate once and for all the use of certain apocryphal books. This letter, with its admonition, “Let no one add to these; let nothing be taken away,” gives us the earliest extant document that specifies our 27 books without qualification. At the close of the century, the Council of Carthage (<span>AD<\/span> 397) decreed that “aside from the canonical Scriptures nothing is to be read in church under the Name of Divine Scriptures.” This, too, lists the 27 books of the NT.<\/p>\n<p>The sudden advance of Christianity under Emperor Constantine (Edict of Milan, 313) had a great deal to do with the reception of all the NT books in the East. When he assigned Eusebius the task of preparing “fifty copies of the Divine Scriptures,” the historian, fully aware of which were the sacred books for which many believers had been willing to lay down their very lives, in effect established the standard that gave recognition to all of the once-doubtful books. In the West, of course, Jerome and Augustine were the leaders who exercised a determinitive influence. Publication of the 27 books in the Vulgate version virtually settled the matter.<\/p>\n<h5>Principles and Factors Determining the Canon<\/h5>\n<p>By its very nature, Holy Scripture, whether OT or NT, is a production given of God, not the work of human creation. The key to canonicity is divine inspiration. Therefore, the method of determination is not one of selection from a number of possible candidates (there are no other candidates, in actuality) but one of reception of authentic material and its consequent recognition by an ever-widening circle as the facts of its origin become known.<\/p>\n<p>In a sense, the movement of Montanus, which was declared heretical by the church of his day (mid-second century), was an impetus toward the recognition of a closed canon of the written Word of God. He taught that the prophetic gift was permanently granted to the church and that he himself was a prophet. The pressure to deal with Montanism, therefore, intensified the search for a basic authority, and apostolic authorship or approval became recognized as the only sure standard for identifying God’s revelation. Even within the Scripture record, first-century prophets were subordinate and subject to apostolic authority (see, for example, 1 Cor 14:29-30; Eph 4:11).<\/p>\n<p>When all things were being reexamined in the Protestant Reformation, some of the Reformers sought means of reassuring themselves and their followers about the canon of Scripture. This was in some ways an unfortunate aspect of Reformation thinking, because once God in his providence had determined for his people the fixed content of Scripture, that became a fact of history and was not a repeatable process. Nevertheless, Luther established a theological test for the books of the Bible (and questioned some of them)—“Do they teach Christ?” Equally subjective, it would seem, was Calvin’s insistence that the Spirit of God bears witness to each individual Christian in any age of church history as to what is his Word and what is not.<\/p>\n<p>Actually, even for the initial acceptance of the written Word, it is neither safe nor sound (as far as Scripture or history teaches us) to say that recognition and reception was an intuitive matter. It was rather a matter of simple obedience to the known commands of Christ and his apostles. As we saw at the outset, our Lord promised (Jn 14:26; 16:13) to communicate all things necessary through his agents. The apostles were conscious of this responsibility and agency as they wrote. Paul’s explanation in 1 Corinthians 2:13 is apropos: “In telling you about these gifts we have even used the very words given to us by the Holy Spirit, not words that we as men might choose. So we use the Holy Spirit’s words to explain the Holy Spirit’s facts” (<span>tlb<\/span>).<\/p>\n<p>Hence, the early church, with closer ties and greater information than is available to us today, examined the testimony of the ancients. They were able to discern which were the authentic and authoritative books by their apostolic origin. Mark’s association with Peter, and Luke’s with Paul, gave them such apostolic approval, and epistles like Hebrews and Jude were also tied in with the apostolic message and ministry. Incontrovertible consistency of doctrine in all the books, including the sometime contested ones, was perhaps a subordinate test. But historically the procedure was essentially one of acceptance and approval of those books that were vouched for by knowledgeable church leaders. Full acceptance by the original recipients followed by a continued acknowledgment and use is an essential factor in the development of the canon.<\/p>\n<p>The church’s concept of canon, derived first of all from the reverence given the OT Scriptures, rested in the conviction that the apostles were uniquely authorized to speak in the name of the one who possessed all authority—the Lord Jesus Christ. The development from there is logical and straightforward. Those who heard Jesus in person were immediately subject to his authority. He personally authenticated his words to the believers. These same believers knew that Jesus authorized his apostles to speak in his name, both during and (more significantly) after his earthly ministry. Apostolic speaking on behalf of Christ was recognized in the church, whether in personal utterance or in written form. Both the spoken word of an apostle and the letter of an apostle constituted the word of Christ.<\/p>\n<p>The generation that followed that of the apostles themselves received the witness of those who knew that the apostles had the right to speak and write in the name of Christ. Consequently, the second and third generation of Christians looked back to apostolic words (writings) as the very words of Christ. This is what is really meant by canonization—recognition of the divinely authenticated Word. Hence, the believers (the church) did not establish the canon but simply bore witness to its extent by recognizing the authority of the word of Christ.<\/p>","summary_ro":"BIBLE*, Canon of the Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century AD, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato...","summary_en":"BIBLE*, Canon of the Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century AD, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Body of Christ","title_en":"Body of Christ","content_ro":"<h3>BODY OF CHRIST<\/h3>\n<p>Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically.<\/p>\n<p class=\"h2\" id=\"ThePhysicalBodyofJesusChrist\">The Physical Body of Jesus Christ<\/p>\n<p>The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Spirit through the virgin Mary (Mt 1:20); the one thus born, humanly speaking, as a descendant of David (Rom 1:3), was also to be called the Son of God (Lk 1:35). The apostle John emphasized that the body of Christ was really human physically, not something gaseous or ethereal (1 Jn 4:2-3) as some persons in John’s day were already beginning to argue. God “became flesh and dwelt among us” (Jn 1:14; cf. Is 53:1-4). Jesus’ earthly body possessed ordinary human characteristics and limitations. That is, as a real human being, Jesus Christ experienced sorrow (Jn 11:35; Heb 5:7-8), weariness (Jn 4:6), thirst (19:28), and pain (vv 1-3).<\/p>\n<p>When Jesus gave up his spirit, his physical body died on the cross (Jn 19:30, 33). The NT proclaims that he bore the sins of the world in his body on the cross (1 Pt 2:24; 1 Jn 2:2; cf. Is 53:5-6). His death is described as a perfect sacrifice for sinners (Heb 9:12-14, 26-28), a sacrifice of his body that makes believers in him holy and righteous (2 Cor 5:21; Heb 10:10).<\/p>\n<p>Christ’s physical body was prepared in the normal way for burial (Mt 27:59; Mk 15:46; Lk 23:53, 56; 24:1; Jn 19:39-40) and placed in the rock tomb of Joseph of Arimathea (Mt 27:57-60; Jn 19:41). On the third day the body of Christ experienced a real physical resurrection, as he had predicted (Jn 2:19-22). He was seen in his physical resurrection body (Mt 28:9; Lk 24:31, 36; Jn 20:10-19, 26). He was heard, touched, and held onto (Mt 28:9; Lk 24:39; Jn 20:17; 1 Jn 1:1). He offered his body, scarred by his crucifixion, to be touched (Lk 24:39; Jn 20:17). The fact that he ate shows that his resurrection body was a physical one (Lk 24:42-43). In addition, Christ’s body was “glorified,” that is, it was not restricted as ordinary bodies are: he entered and left rooms in a remarkable way (Lk 24:31, 36; Jn 20:19, 26). Christ’s bodily resurrection is said in Scripture to guarantee that believers in Christ will experience resurrection of their own bodies (1 Cor 15:20-23, 50-57; Phil 3:20-21).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristintheLordsSupper\">The Body of Christ in the Lord’s Supper<\/p>\n<p>At the last supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20; 1 Cor 11:23-26), which accompanied the Passover supper, Jesus held up a loaf of bread and said, “This is my body”; then he picked up a cup of wine and said, “This is my blood of the covenant” (Mt 26:26, 28). Jesus meant that the bread symbolized his body, which would be broken when he was beaten at his trial and pierced at his crucifixion (Lk 23:33; Jn 19:1-2). The apostle Paul said that Christ, our paschal lamb, was sacrificed for us (1 Cor 5:7), meaning that the Passover lamb in the OT was an object lesson pointing to “the Lamb of God, who takes away the sin of the world!” (Jn 1:29).<\/p>\n<p>For Christians, the body of Christ is viewed symbolically as a broken body (Mt 8:17; 1 Pt 2:24; cf. Is 53:4-5) in the breaking of the bread at the Lord’s Supper. The cup is a sign of his blood poured out, viewed as the central factor in God’s covenant of grace with his people. Jesus referred to “the new covenant in my blood” (Lk 22:20). The whole ceremony of the Lord’s Supper was also to be a memorial (1 Cor 11:25-26). In the ceremony believers are reminded that Christ died for sinners, that is, for the forgiveness of their sins (Mt 26:28). They are also reminded that they are participating in the body of Christ in that they are united with him (Rom 6:1-11; 1 Cor 10:16; Gal 2:20; Phil 3:10).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristthePeopleofGod\">The Body of Christ, the People of God<\/p>\n<p>The phrase “body of Christ” is also used as a metaphor for the whole church, a unity of believers connected with and dependent on Christ. God’s people are thus said to be members of Christ’s “mystical body” (1 Cor 12:27), in fellowship with Christ and spiritually nourished by him (Eph 5:25, 29). A number of other metaphors are also used for the whole people of God, such as the vine (Ps 80:8), temple of God (1 Cor 3:16-17), building (1 Pt 2:5), chosen people (v 9), and family of God (Eph 3:15). Such metaphors amplify the interrelatedness, communion, and dependence of the “body of Christ” upon the living God.<\/p>\n<p>The term “body of Christ” was often used by Paul to remind a local church that it was a vital part of the larger body. Paul said to the church at Rome, “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another” (Rom 12:4-5, <span>rsv<\/span>). Paul taught the Corinthian Christians that they, individually and collectively, were part of the body of Christ (1 Cor 12:27). They and Paul were all baptized by one Spirit into that one body (Eph 5:30).<\/p>\n<p>In a number of passages written by Paul, the church is called the “body” and Christ the “head” (Col 1:18). Christ has been made “head over all things for the church,” which “is his body” (Eph 1:22-23). The body grows by “holding fast to the Head” (Col 2:19). As head of the body, Christ is its Savior (Eph 5:23). The head\/body metaphor stresses the organic dependence of the church on Christ and his lordship over the church. The church finds its self-understanding in terms of its Head. The relationship is organic in that the life flows from, and is sustained by, the Head. The relationship is immediate, direct, and complete. Apart from Christ, both in his historic atoning sacrifice and in his present position at the right hand of God, the church has no existence.<\/p>\n<p>In the NT the term “body of Christ” is used to mean both the universal church and each local group of believers. In both senses the church is said to be the spiritual body in which believing Jews and Gentiles are united (Eph 2:14-16; 3:6; 4:4). It is the body that Christ redeemed (Eph 5:23), over which he presides (Col 1:18) and sovereignly rules (Eph 1:22-23) and for which he supplies strength and unity (Eph 4:15-16; Col 2:19).<\/p>\n<p>Each member of the body of Christ has been given spiritual gifts with which to serve Christ in the body (Rom 12:6; 1 Cor 12:11). Such gifts are enumerated several times in Scripture, and range from apostleship and pastoring to encouraging and showing mercy (Rom 12:7-8; Eph 4:11). The ministry of serving is to be shared by all Christians, for example, through giving to the physical needs of others (Acts 11:29-30; 1 Cor 16:1-4; 2 Cor 8:1-5) and praying for one another (Eph 1:15-23; 3:14-19; 6:18-20). No one should look down on others or on their gifts, since God has chosen each one to function in his or her place in the body (1 Cor 12:14-26). The gifts are given to equip “the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Eph 4:12-13, <span>rsv<\/span>). The goal is “to grow up in every way into him who is the head, into Christ” (vv 15-16, <span>rsv<\/span>). <em>See<\/em> Body; Church; Lord’s Supper, The; Resurrection.<\/p>","content_en":"<h3>BODY OF CHRIST<\/h3>\n<p>Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically.<\/p>\n<p class=\"h2\" id=\"ThePhysicalBodyofJesusChrist\">The Physical Body of Jesus Christ<\/p>\n<p>The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Spirit through the virgin Mary (Mt 1:20); the one thus born, humanly speaking, as a descendant of David (Rom 1:3), was also to be called the Son of God (Lk 1:35). The apostle John emphasized that the body of Christ was really human physically, not something gaseous or ethereal (1 Jn 4:2-3) as some persons in John’s day were already beginning to argue. God “became flesh and dwelt among us” (Jn 1:14; cf. Is 53:1-4). Jesus’ earthly body possessed ordinary human characteristics and limitations. That is, as a real human being, Jesus Christ experienced sorrow (Jn 11:35; Heb 5:7-8), weariness (Jn 4:6), thirst (19:28), and pain (vv 1-3).<\/p>\n<p>When Jesus gave up his spirit, his physical body died on the cross (Jn 19:30, 33). The NT proclaims that he bore the sins of the world in his body on the cross (1 Pt 2:24; 1 Jn 2:2; cf. Is 53:5-6). His death is described as a perfect sacrifice for sinners (Heb 9:12-14, 26-28), a sacrifice of his body that makes believers in him holy and righteous (2 Cor 5:21; Heb 10:10).<\/p>\n<p>Christ’s physical body was prepared in the normal way for burial (Mt 27:59; Mk 15:46; Lk 23:53, 56; 24:1; Jn 19:39-40) and placed in the rock tomb of Joseph of Arimathea (Mt 27:57-60; Jn 19:41). On the third day the body of Christ experienced a real physical resurrection, as he had predicted (Jn 2:19-22). He was seen in his physical resurrection body (Mt 28:9; Lk 24:31, 36; Jn 20:10-19, 26). He was heard, touched, and held onto (Mt 28:9; Lk 24:39; Jn 20:17; 1 Jn 1:1). He offered his body, scarred by his crucifixion, to be touched (Lk 24:39; Jn 20:17). The fact that he ate shows that his resurrection body was a physical one (Lk 24:42-43). In addition, Christ’s body was “glorified,” that is, it was not restricted as ordinary bodies are: he entered and left rooms in a remarkable way (Lk 24:31, 36; Jn 20:19, 26). Christ’s bodily resurrection is said in Scripture to guarantee that believers in Christ will experience resurrection of their own bodies (1 Cor 15:20-23, 50-57; Phil 3:20-21).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristintheLordsSupper\">The Body of Christ in the Lord’s Supper<\/p>\n<p>At the last supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20; 1 Cor 11:23-26), which accompanied the Passover supper, Jesus held up a loaf of bread and said, “This is my body”; then he picked up a cup of wine and said, “This is my blood of the covenant” (Mt 26:26, 28). Jesus meant that the bread symbolized his body, which would be broken when he was beaten at his trial and pierced at his crucifixion (Lk 23:33; Jn 19:1-2). The apostle Paul said that Christ, our paschal lamb, was sacrificed for us (1 Cor 5:7), meaning that the Passover lamb in the OT was an object lesson pointing to “the Lamb of God, who takes away the sin of the world!” (Jn 1:29).<\/p>\n<p>For Christians, the body of Christ is viewed symbolically as a broken body (Mt 8:17; 1 Pt 2:24; cf. Is 53:4-5) in the breaking of the bread at the Lord’s Supper. The cup is a sign of his blood poured out, viewed as the central factor in God’s covenant of grace with his people. Jesus referred to “the new covenant in my blood” (Lk 22:20). The whole ceremony of the Lord’s Supper was also to be a memorial (1 Cor 11:25-26). In the ceremony believers are reminded that Christ died for sinners, that is, for the forgiveness of their sins (Mt 26:28). They are also reminded that they are participating in the body of Christ in that they are united with him (Rom 6:1-11; 1 Cor 10:16; Gal 2:20; Phil 3:10).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristthePeopleofGod\">The Body of Christ, the People of God<\/p>\n<p>The phrase “body of Christ” is also used as a metaphor for the whole church, a unity of believers connected with and dependent on Christ. God’s people are thus said to be members of Christ’s “mystical body” (1 Cor 12:27), in fellowship with Christ and spiritually nourished by him (Eph 5:25, 29). A number of other metaphors are also used for the whole people of God, such as the vine (Ps 80:8), temple of God (1 Cor 3:16-17), building (1 Pt 2:5), chosen people (v 9), and family of God (Eph 3:15). Such metaphors amplify the interrelatedness, communion, and dependence of the “body of Christ” upon the living God.<\/p>\n<p>The term “body of Christ” was often used by Paul to remind a local church that it was a vital part of the larger body. Paul said to the church at Rome, “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another” (Rom 12:4-5, <span>rsv<\/span>). Paul taught the Corinthian Christians that they, individually and collectively, were part of the body of Christ (1 Cor 12:27). They and Paul were all baptized by one Spirit into that one body (Eph 5:30).<\/p>\n<p>In a number of passages written by Paul, the church is called the “body” and Christ the “head” (Col 1:18). Christ has been made “head over all things for the church,” which “is his body” (Eph 1:22-23). The body grows by “holding fast to the Head” (Col 2:19). As head of the body, Christ is its Savior (Eph 5:23). The head\/body metaphor stresses the organic dependence of the church on Christ and his lordship over the church. The church finds its self-understanding in terms of its Head. The relationship is organic in that the life flows from, and is sustained by, the Head. The relationship is immediate, direct, and complete. Apart from Christ, both in his historic atoning sacrifice and in his present position at the right hand of God, the church has no existence.<\/p>\n<p>In the NT the term “body of Christ” is used to mean both the universal church and each local group of believers. In both senses the church is said to be the spiritual body in which believing Jews and Gentiles are united (Eph 2:14-16; 3:6; 4:4). It is the body that Christ redeemed (Eph 5:23), over which he presides (Col 1:18) and sovereignly rules (Eph 1:22-23) and for which he supplies strength and unity (Eph 4:15-16; Col 2:19).<\/p>\n<p>Each member of the body of Christ has been given spiritual gifts with which to serve Christ in the body (Rom 12:6; 1 Cor 12:11). Such gifts are enumerated several times in Scripture, and range from apostleship and pastoring to encouraging and showing mercy (Rom 12:7-8; Eph 4:11). The ministry of serving is to be shared by all Christians, for example, through giving to the physical needs of others (Acts 11:29-30; 1 Cor 16:1-4; 2 Cor 8:1-5) and praying for one another (Eph 1:15-23; 3:14-19; 6:18-20). No one should look down on others or on their gifts, since God has chosen each one to function in his or her place in the body (1 Cor 12:14-26). The gifts are given to equip “the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Eph 4:12-13, <span>rsv<\/span>). The goal is “to grow up in every way into him who is the head, into Christ” (vv 15-16, <span>rsv<\/span>). <em>See<\/em> Body; Church; Lord’s Supper, The; Resurrection.<\/p>","summary_ro":"BODY OF CHRIST Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically. The Physical Body of Jesus Christ The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Sp...","summary_en":"BODY OF CHRIST Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically. The Physical Body of Jesus Christ The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Sp...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11310,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Evangelist","title_en":"Evangelist","content_ro":"<h3>EVANGELIST<\/h3>\n<p>NT term referring to one who proclaims the gospel of Jesus Christ. There are only three occurrences of the word in the NT. The apostle Paul exhorted the Ephesian church to walk worthy of their calling (Eph 4:1-12). The exhortation stressed the gifts given to each within the unity of the Spirit. Paul explained that the ascended Christ has given “some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (v 11, <span>nasb<\/span>). Paul was saying that Christ calls persons to these ministries and gives them to the church. The evangelist is one of Christ’s gifts to the church. The meaning of the term indicates that the task of such a person is to function as a spokesperson for the church in proclaiming the gospel to the world. An evangelist is similar to an apostle in function, except that being an apostle involved a personal relationship to Jesus during his earthly ministry (Acts 1:21-22). The evangelist stands in contrast to the pastor\/teacher. The former makes the initial proclamation, and the latter provides continuing follow-up ministry that develops maturity in the believer. The reference to Philip the evangelist (21:8) supports the idea of evangelism as a gifted ministry to which Christ calls some in the church.<\/p>\n<p>More than one gift or ministry may be performed by the same person. Paul charged Timothy with his responsibilities as a pastor and teacher, and also exhorted him to “do the work of an evangelist” (2 Tm 4:5). Therefore, “evangelist” can refer to a person called to that distinct ministry, and also to a function that may be performed by others.<\/p>\n<p><em>See also<\/em> Spiritual Gifts.<\/p>","content_en":"<h3>EVANGELIST<\/h3>\n<p>NT term referring to one who proclaims the gospel of Jesus Christ. There are only three occurrences of the word in the NT. The apostle Paul exhorted the Ephesian church to walk worthy of their calling (Eph 4:1-12). The exhortation stressed the gifts given to each within the unity of the Spirit. Paul explained that the ascended Christ has given “some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (v 11, <span>nasb<\/span>). Paul was saying that Christ calls persons to these ministries and gives them to the church. The evangelist is one of Christ’s gifts to the church. The meaning of the term indicates that the task of such a person is to function as a spokesperson for the church in proclaiming the gospel to the world. An evangelist is similar to an apostle in function, except that being an apostle involved a personal relationship to Jesus during his earthly ministry (Acts 1:21-22). The evangelist stands in contrast to the pastor\/teacher. The former makes the initial proclamation, and the latter provides continuing follow-up ministry that develops maturity in the believer. The reference to Philip the evangelist (21:8) supports the idea of evangelism as a gifted ministry to which Christ calls some in the church.<\/p>\n<p>More than one gift or ministry may be performed by the same person. Paul charged Timothy with his responsibilities as a pastor and teacher, and also exhorted him to “do the work of an evangelist” (2 Tm 4:5). Therefore, “evangelist” can refer to a person called to that distinct ministry, and also to a function that may be performed by others.<\/p>\n<p><em>See also<\/em> Spiritual Gifts.<\/p>","summary_ro":"EVANGELIST NT term referring to one who proclaims the gospel of Jesus Christ. There are only three occurrences of the word in the NT. The apostle Paul exhorted the Ephesian church to walk worthy of their calling (Eph 4:1-12). The exhortation stressed the gifts given to each within the unity of the Spirit. Paul explained that the ascended Christ has given “some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (v 11, nasb). Paul was saying that Chris...","summary_en":"EVANGELIST NT term referring to one who proclaims the gospel of Jesus Christ. There are only three occurrences of the word in the NT. The apostle Paul exhorted the Ephesian church to walk worthy of their calling (Eph 4:1-12). The exhortation stressed the gifts given to each within the unity of the Spirit. Paul explained that the ascended Christ has given “some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers” (v 11, nasb). Paul was saying that Chris...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14588,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28573,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ordination Ordain","title_en":"Ordination Ordain","content_ro":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","content_en":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","summary_ro":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","summary_en":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28975,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pastor","title_en":"Pastor","content_ro":"<h3>PASTOR<\/h3>\n<p>Word literally meaning “shepherd,” used in both the OT and NT in a figurative sense for rulers and leaders. Of the 12 times the word is used in the NT as a metaphor for “leader,” it is translated as “pastor” only in Ephesians 4:11 (<span>kjv<\/span>, <span>asv<\/span>, <span>rsv<\/span>, <span>niv<\/span>, <span>tev<\/span>, <span>nlt<\/span>).<\/p>\n<p>Pastors and teachers together formed a group who complemented the work of apostles, prophets, and evangelists. The titles “bishop” and “elder” refer to the same office in the NT (cf. Acts 20:17, 28; Ti 1:5-7), and “pastor” seems to be practically synonymous with them, as shown by Jesus being referred to as “the Shepherd and Bishop of your souls” (1 Pt 2:25, <span>kjv<\/span>). The verb “to shepherd” is used to describe the work of local church leaders (Jn 21:16; Acts 20:28; 1 Pt 5:2), and often the congregation is called a flock. It is the pastor’s responsibility to build up the body of Christ by watching over the congregation (Acts 20:28; Heb 13:7) and countering false teaching (Acts 20:29-30). More detailed information regarding the duties and responsibilities of pastors is found in Paul’s letters to Timothy and Titus, which have come to be called the Pastoral Letters.<\/p>\n<p><em>See also<\/em> Bishop; Deacon, Deaconess; Elder; Presbyter; Shepherd; Spiritual Gifts.<\/p>","content_en":"<h3>PASTOR<\/h3>\n<p>Word literally meaning “shepherd,” used in both the OT and NT in a figurative sense for rulers and leaders. Of the 12 times the word is used in the NT as a metaphor for “leader,” it is translated as “pastor” only in Ephesians 4:11 (<span>kjv<\/span>, <span>asv<\/span>, <span>rsv<\/span>, <span>niv<\/span>, <span>tev<\/span>, <span>nlt<\/span>).<\/p>\n<p>Pastors and teachers together formed a group who complemented the work of apostles, prophets, and evangelists. The titles “bishop” and “elder” refer to the same office in the NT (cf. Acts 20:17, 28; Ti 1:5-7), and “pastor” seems to be practically synonymous with them, as shown by Jesus being referred to as “the Shepherd and Bishop of your souls” (1 Pt 2:25, <span>kjv<\/span>). The verb “to shepherd” is used to describe the work of local church leaders (Jn 21:16; Acts 20:28; 1 Pt 5:2), and often the congregation is called a flock. It is the pastor’s responsibility to build up the body of Christ by watching over the congregation (Acts 20:28; Heb 13:7) and countering false teaching (Acts 20:29-30). More detailed information regarding the duties and responsibilities of pastors is found in Paul’s letters to Timothy and Titus, which have come to be called the Pastoral Letters.<\/p>\n<p><em>See also<\/em> Bishop; Deacon, Deaconess; Elder; Presbyter; Shepherd; Spiritual Gifts.<\/p>","summary_ro":"PASTOR Word literally meaning “shepherd,” used in both the OT and NT in a figurative sense for rulers and leaders. Of the 12 times the word is used in the NT as a metaphor for “leader,” it is translated as “pastor” only in Ephesians 4:11 (kjv, asv, rsv, niv, tev, nlt). Pastors and teachers together formed a group who complemented the work of apostles, prophets, and evangelists. The titles “bishop” and “elder” refer to the same office in the NT (cf. Acts 20:17, 28; Ti 1:5-7), and “pastor” seem...","summary_en":"PASTOR Word literally meaning “shepherd,” used in both the OT and NT in a figurative sense for rulers and leaders. Of the 12 times the word is used in the NT as a metaphor for “leader,” it is translated as “pastor” only in Ephesians 4:11 (kjv, asv, rsv, niv, tev, nlt). Pastors and teachers together formed a group who complemented the work of apostles, prophets, and evangelists. The titles “bishop” and “elder” refer to the same office in the NT (cf. Acts 20:17, 28; Ti 1:5-7), and “pastor” seem...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31639,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35001,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shepherd","title_en":"Shepherd","content_ro":"<h3>SHEPHERD<\/h3>\n<p>One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4).<\/p>\n<p>The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:20). The analogy of the shepherd and the flock finds rich expression in Psalm 23, Ezekiel 34, and John 10. God was the Shepherd of Israel (Gn 49:24; Pss 23:1; 80:1; Is 40:11). When unfaithful shepherds failed Israel, God intervened and appointed his servant David as a faithful shepherd over them (Ez 34:11-16, 23-24).<\/p>\n<p>The NT imagery comes from an OT and Palestinian background. In the Jewish economy, the shepherd who tended a flock of sheep or goats held a responsible position. Great flocks had to be moved from place to place, and it was necessary that they be guarded from wild animals and robbers. Because of the fundamental role of shepherding in the ancient world, the word “shepherd” became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This imagery formed the background for the OT, where the same usage is found. God is pictured as the shepherd of Israel, concerned for every aspect of his people’s welfare. Rulers and leaders of the people are often referred to as shepherds (Nm 27:17; 1 Kgs 22:17; Jer 10:21; 12:10; 22:22; 23:1-2).<\/p>\n<p>By the time of Jeremiah, “shepherd” began to be used as a title for the coming Messiah. God himself would provide for his flock (Jer 23:3; 31:10; Ez 34:11-22) and promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). He explicitly promised that he would be their God and would set the messianic Son of David as shepherd over them (Ez 34:23-24). In the NT Jesus referred to himself as the promised messianic Shepherd (Mt 10:16; 25:32; Mk 14:27; Jn 10:1-30; cf. Heb 13:20; 1 Pt 2:25). Ephesians 4:11 speaks of leaders of the church as shepherds or pastors, and this usage continued in the early church and down until the present day. Paul said they are special people given to the church by God to care for God’s people as a shepherd does his sheep, leading and teaching them in the ways of God. Peter also spoke of the leaders as shepherds; he encouraged them to remain faithful shepherds until the time that the Chief Shepherd, Jesus Christ, appeared (1 Pt 5:1-4).<\/p>","content_en":"<h3>SHEPHERD<\/h3>\n<p>One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4).<\/p>\n<p>The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:20). The analogy of the shepherd and the flock finds rich expression in Psalm 23, Ezekiel 34, and John 10. God was the Shepherd of Israel (Gn 49:24; Pss 23:1; 80:1; Is 40:11). When unfaithful shepherds failed Israel, God intervened and appointed his servant David as a faithful shepherd over them (Ez 34:11-16, 23-24).<\/p>\n<p>The NT imagery comes from an OT and Palestinian background. In the Jewish economy, the shepherd who tended a flock of sheep or goats held a responsible position. Great flocks had to be moved from place to place, and it was necessary that they be guarded from wild animals and robbers. Because of the fundamental role of shepherding in the ancient world, the word “shepherd” became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This imagery formed the background for the OT, where the same usage is found. God is pictured as the shepherd of Israel, concerned for every aspect of his people’s welfare. Rulers and leaders of the people are often referred to as shepherds (Nm 27:17; 1 Kgs 22:17; Jer 10:21; 12:10; 22:22; 23:1-2).<\/p>\n<p>By the time of Jeremiah, “shepherd” began to be used as a title for the coming Messiah. God himself would provide for his flock (Jer 23:3; 31:10; Ez 34:11-22) and promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). He explicitly promised that he would be their God and would set the messianic Son of David as shepherd over them (Ez 34:23-24). In the NT Jesus referred to himself as the promised messianic Shepherd (Mt 10:16; 25:32; Mk 14:27; Jn 10:1-30; cf. Heb 13:20; 1 Pt 2:25). Ephesians 4:11 speaks of leaders of the church as shepherds or pastors, and this usage continued in the early church and down until the present day. Paul said they are special people given to the church by God to care for God’s people as a shepherd does his sheep, leading and teaching them in the ways of God. Peter also spoke of the leaders as shepherds; he encouraged them to remain faithful shepherds until the time that the Chief Shepherd, Jesus Christ, appeared (1 Pt 5:1-4).<\/p>","summary_ro":"SHEPHERD One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4). The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:...","summary_en":"SHEPHERD One who took complete care of a flock of sheep. His task was to find grass and water for the sheep, to protect them from wild animals (Am 3:12), to look for and restore those that strayed (Ez 34:8; Mt 18:12), to lead the flock out of the fold each day, and to return the flock to the fold at the close of the day (Jn 10:2-4). The figure of the shepherd and his sheep is important in the NT. Jesus is the Good Shepherd who gives his life for the sheep (Mt 18:10-14; Mk 6:34; Jn 10; Heb 13:...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36872,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teacher","title_en":"Teacher","content_ro":"<h3>TEACHER<\/h3>\n<p>Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3).<\/p>\n<p>In the NT the Greek noun for “teacher” and the verb “to teach” are widely used. John the Baptist was called a teacher (Lk 3:12). The term is used more than 30 times of Jesus (Mt 4:23; 5:2; 7:29; 9:35; 11:1; Mk 1:21; 2:13; 4:1-2; 6:2, 6, 34; Lk 4:15, 31; 5:3; 6:6; Jn 6:59; 7:14, 28; etc.). People recognized his teaching as authoritative (Mt 7:29; Mk 1:22; Lk 4:32). Even as a boy of 12 he conversed in a profound way with the teachers of the law in the temple (Lk 2:46). These men were often associated with the Pharisees (5:17). Gamaliel was a Pharisee and a teacher of the law (Acts 5:34). The term “rabbi” was often used to denote teacher. The rabbi was held in great honor. In the early church the teacher was widely recognized (Acts 13:1; 1 Cor 12:28-29; Eph 4:11; 2 Tm 1:11; Jas 3:1).<\/p>","content_en":"<h3>TEACHER<\/h3>\n<p>Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3).<\/p>\n<p>In the NT the Greek noun for “teacher” and the verb “to teach” are widely used. John the Baptist was called a teacher (Lk 3:12). The term is used more than 30 times of Jesus (Mt 4:23; 5:2; 7:29; 9:35; 11:1; Mk 1:21; 2:13; 4:1-2; 6:2, 6, 34; Lk 4:15, 31; 5:3; 6:6; Jn 6:59; 7:14, 28; etc.). People recognized his teaching as authoritative (Mt 7:29; Mk 1:22; Lk 4:32). Even as a boy of 12 he conversed in a profound way with the teachers of the law in the temple (Lk 2:46). These men were often associated with the Pharisees (5:17). Gamaliel was a Pharisee and a teacher of the law (Acts 5:34). The term “rabbi” was often used to denote teacher. The rabbi was held in great honor. In the early church the teacher was widely recognized (Acts 13:1; 1 Cor 12:28-29; Eph 4:11; 2 Tm 1:11; Jas 3:1).<\/p>","summary_ro":"TEACHER Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3). In the NT the Greek noun for “teacher” a...","summary_en":"TEACHER Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3). In the NT the Greek noun for “teacher” a...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58144,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:11","title_en":"Study Note: Efeseni 4:11","content_ro":"<p><strong>4:11<\/strong> In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • <em>Apostles<\/em> are divinely commissioned missionary evangelists. • <em>Prophets<\/em> speak messages from God for his people. • <em>Evangelists<\/em> proclaim the Good News. • <em>Pastors<\/em> (literally <em>shepherds<\/em>) care for God’s people (see 1 Tim 3:1-7). • <em>Teachers<\/em> expound Scripture and God’s truths to the church. • <em>Pastors and teachers<\/em> might refer to separate ministries or to two aspects of the same ministry.<\/p>","content_en":"<p><strong>4:11<\/strong> In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • <em>Apostles<\/em> are divinely commissioned missionary evangelists. • <em>Prophets<\/em> speak messages from God for his people. • <em>Evangelists<\/em> proclaim the Good News. • <em>Pastors<\/em> (literally <em>shepherds<\/em>) care for God’s people (see 1 Tim 3:1-7). • <em>Teachers<\/em> expound Scripture and God’s truths to the church. • <em>Pastors and teachers<\/em> might refer to separate ministries or to two aspects of the same ministry.<\/p>","summary_ro":"4:11 In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • Apostles are divinely commissioned missionary evangelists. • Prophets speak messages from God for his people. • Evangelists proclaim the Good News. • Pastors (literally shepherds) care for God’s people (see 1 Tim 3:1-7). • Teachers expound Scripture and God’s truths t...","summary_en":"4:11 In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • Apostles are divinely commissioned missionary evangelists. • Prophets speak messages from God for his people. • Evangelists proclaim the Good News. • Pastors (literally shepherds) care for God’s people (see 1 Tim 3:1-7). • Teachers expound Scripture and God’s truths t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85770,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:11","title_en":"Study Note: Efeseni 4:11","content_ro":"<p><strong>4:11<\/strong> In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • <em>Apostles<\/em> are divinely commissioned missionary evangelists. • <em>Prophets<\/em> speak messages from God for his people. • <em>Evangelists<\/em> proclaim the Good News. • <em>Pastors<\/em> (literally <em>shepherds<\/em>) care for God’s people (see 1 Tim 3:1-7). • <em>Teachers<\/em> expound Scripture and God’s truths to the church. • <em>Pastors and teachers<\/em> might refer to separate ministries or to two aspects of the same ministry.<\/p>","content_en":"<p><strong>4:11<\/strong> In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • <em>Apostles<\/em> are divinely commissioned missionary evangelists. • <em>Prophets<\/em> speak messages from God for his people. • <em>Evangelists<\/em> proclaim the Good News. • <em>Pastors<\/em> (literally <em>shepherds<\/em>) care for God’s people (see 1 Tim 3:1-7). • <em>Teachers<\/em> expound Scripture and God’s truths to the church. • <em>Pastors and teachers<\/em> might refer to separate ministries or to two aspects of the same ministry.<\/p>","summary_ro":"4:11 In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • Apostles are divinely commissioned missionary evangelists. • Prophets speak messages from God for his people. • Evangelists proclaim the Good News. • Pastors (literally shepherds) care for God’s people (see 1 Tim 3:1-7). • Teachers expound Scripture and God’s truths t...","summary_en":"4:11 In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • Apostles are divinely commissioned missionary evangelists. • Prophets speak messages from God for his people. • Evangelists proclaim the Good News. • Pastors (literally shepherds) care for God’s people (see 1 Tim 3:1-7). • Teachers expound Scripture and God’s truths t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:11","title_en":"Study Note: Efeseni 4:11","content_ro":"<p><strong>4:11<\/strong> In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • <em>Apostles<\/em> are divinely commissioned missionary evangelists. • <em>Prophets<\/em> speak messages from God for his people. • <em>Evangelists<\/em> proclaim the Good News. • <em>Pastors<\/em> (literally <em>shepherds<\/em>) care for God’s people (see 1 Tim 3:1-7). • <em>Teachers<\/em> expound Scripture and God’s truths to the church. • <em>Pastors and teachers<\/em> might refer to separate ministries or to two aspects of the same ministry.<\/p>","content_en":"<p><strong>4:11<\/strong> In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • <em>Apostles<\/em> are divinely commissioned missionary evangelists. • <em>Prophets<\/em> speak messages from God for his people. • <em>Evangelists<\/em> proclaim the Good News. • <em>Pastors<\/em> (literally <em>shepherds<\/em>) care for God’s people (see 1 Tim 3:1-7). • <em>Teachers<\/em> expound Scripture and God’s truths to the church. • <em>Pastors and teachers<\/em> might refer to separate ministries or to two aspects of the same ministry.<\/p>","summary_ro":"4:11 In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • Apostles are divinely commissioned missionary evangelists. • Prophets speak messages from God for his people. • Evangelists proclaim the Good News. • Pastors (literally shepherds) care for God’s people (see 1 Tim 3:1-7). • Teachers expound Scripture and God’s truths t...","summary_en":"4:11 In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • Apostles are divinely commissioned missionary evangelists. • Prophets speak messages from God for his people. • Evangelists proclaim the Good News. • Pastors (literally shepherds) care for God’s people (see 1 Tim 3:1-7). • Teachers expound Scripture and God’s truths t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:11","title_en":"Study Note: Efeseni 4:11","content_ro":"<p><strong>4:11<\/strong> In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • <em>Apostles<\/em> are divinely commissioned missionary evangelists. • <em>Prophets<\/em> speak messages from God for his people. • <em>Evangelists<\/em> proclaim the Good News. • <em>Pastors<\/em> (literally <em>shepherds<\/em>) care for God’s people (see 1 Tim 3:1-7). • <em>Teachers<\/em> expound Scripture and God’s truths to the church. • <em>Pastors and teachers<\/em> might refer to separate ministries or to two aspects of the same ministry.<\/p>","content_en":"<p><strong>4:11<\/strong> In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • <em>Apostles<\/em> are divinely commissioned missionary evangelists. • <em>Prophets<\/em> speak messages from God for his people. • <em>Evangelists<\/em> proclaim the Good News. • <em>Pastors<\/em> (literally <em>shepherds<\/em>) care for God’s people (see 1 Tim 3:1-7). • <em>Teachers<\/em> expound Scripture and God’s truths to the church. • <em>Pastors and teachers<\/em> might refer to separate ministries or to two aspects of the same ministry.<\/p>","summary_ro":"4:11 In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • Apostles are divinely commissioned missionary evangelists. • Prophets speak messages from God for his people. • Evangelists proclaim the Good News. • Pastors (literally shepherds) care for God’s people (see 1 Tim 3:1-7). • Teachers expound Scripture and God’s truths t...","summary_en":"4:11 In his letters, Paul has four different lists of God’s gifts (see also Rom 12:4-8; 1 Cor 12:8-10, 28), none of which is comprehensive. Here the focus is on the gifts of leadership most needed for the growth of the church. • Apostles are divinely commissioned missionary evangelists. • Prophets speak messages from God for his people. • Evangelists proclaim the Good News. • Pastors (literally shepherds) care for God’s people (see 1 Tim 3:1-7). • Teachers expound Scripture and God’s truths t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60364,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Identity","title_en":"Community Identity","content_ro":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","content_en":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","summary_ro":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","summary_en":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61026,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62742,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66368,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Empowering Leadership","title_en":"Empowering Leadership","content_ro":"<h3>Empowering Leadership<\/h3>\n<p>In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer the food program (6:5-6). Many interpreters see these seven as the first deacons (see study note on 6:2-6). A clear division of labor was agreed upon, with the apostles attending to preaching and teaching, and the material needs of the people being handled by other Spirit-filled leaders. The apostles provided empowering leadership by sensitively listening to genuine community needs. This wise handling of the issue, with the united, responsible action of all involved, resulted in spiritual growth and an increased number of believers (6:7).<\/p>\n<p>Different gifts were recognized in the church and put to work for the common good (see 1 Cor 12:4-11; 1 Pet 4:10-11). And every believer has the opportunity to exercise some kind of ministry. This usefulness of every Christian in the service of God is sometimes called the “priesthood of all believers” (1 Pet 2:5, 9; Rev 1:6; 5:10; see Exod 19:6; Isa 61:6; Rev 20:6). Not everyone has the same role, but all have the same calling to use their gifts in God’s service.<\/p>\n<p>God has given the church its leaders, not to “lord it over” other people, but to serve the community (Matt 20:25-28; Mark 10:42-45; Luke 22:25-27; 1 Pet 5:1-4). The leaders of the church do well when they recognize both the needs of the community and those whom God has prepared to meet those needs. Good leaders recognize gifted people and help them develop, empowering the members of the body to use their God-given gifts (Eph 4:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:6; Isa 61:6; Matt 20:25-28; Acts 6:1-7; 1 Cor 12:4-11; Eph 4:11-12; 1 Pet 2:5, 9; 4:10-11; Rev 1:6; 5:10; 20:6<\/p>","content_en":"<h3>Empowering Leadership<\/h3>\n<p>In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer the food program (6:5-6). Many interpreters see these seven as the first deacons (see study note on 6:2-6). A clear division of labor was agreed upon, with the apostles attending to preaching and teaching, and the material needs of the people being handled by other Spirit-filled leaders. The apostles provided empowering leadership by sensitively listening to genuine community needs. This wise handling of the issue, with the united, responsible action of all involved, resulted in spiritual growth and an increased number of believers (6:7).<\/p>\n<p>Different gifts were recognized in the church and put to work for the common good (see 1 Cor 12:4-11; 1 Pet 4:10-11). And every believer has the opportunity to exercise some kind of ministry. This usefulness of every Christian in the service of God is sometimes called the “priesthood of all believers” (1 Pet 2:5, 9; Rev 1:6; 5:10; see Exod 19:6; Isa 61:6; Rev 20:6). Not everyone has the same role, but all have the same calling to use their gifts in God’s service.<\/p>\n<p>God has given the church its leaders, not to “lord it over” other people, but to serve the community (Matt 20:25-28; Mark 10:42-45; Luke 22:25-27; 1 Pet 5:1-4). The leaders of the church do well when they recognize both the needs of the community and those whom God has prepared to meet those needs. Good leaders recognize gifted people and help them develop, empowering the members of the body to use their God-given gifts (Eph 4:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:6; Isa 61:6; Matt 20:25-28; Acts 6:1-7; 1 Cor 12:4-11; Eph 4:11-12; 1 Pet 2:5, 9; 4:10-11; Rev 1:6; 5:10; 20:6<\/p>","summary_ro":"Empowering Leadership In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer th...","summary_en":"Empowering Leadership In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66610,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67062,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as a Dynamic Body","title_en":"The Church as a Dynamic Body","content_ro":"<h3>The Church as a Dynamic Body<\/h3>\n<p>Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33).<\/p>\n<p>Paul understood God’s Spirit as gifting people for their specific ministries (12:7-11, 28; Rom 12:6-8; Eph 4:11) and leading them when they came together for worship. Guided by the Spirit, every believer was to use their spiritual gifts for the benefit of the church. Paul wanted believers to be sensitive to the empowering of the Spirit in all that they did (1 Cor 14:26-33).<\/p>\n<p>When believers meet together, every individual is important and each one has an active role to play. Believers must listen for God speaking his word—and be prepared to speak it—in all their relationships. Paul also calls for the others to “evaluate” what is said (14:26, 29). Every believer is a crucial part of the body, called to be actively involved in its growth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 12:4-8; 1 Cor 12:7-31; 14:26-33; Eph 1:23; 4:11-13; Col 1:24; 2:18-19; 1 Tim 3:1-16<\/p>","content_en":"<h3>The Church as a Dynamic Body<\/h3>\n<p>Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33).<\/p>\n<p>Paul understood God’s Spirit as gifting people for their specific ministries (12:7-11, 28; Rom 12:6-8; Eph 4:11) and leading them when they came together for worship. Guided by the Spirit, every believer was to use their spiritual gifts for the benefit of the church. Paul wanted believers to be sensitive to the empowering of the Spirit in all that they did (1 Cor 14:26-33).<\/p>\n<p>When believers meet together, every individual is important and each one has an active role to play. Believers must listen for God speaking his word—and be prepared to speak it—in all their relationships. Paul also calls for the others to “evaluate” what is said (14:26, 29). Every believer is a crucial part of the body, called to be actively involved in its growth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 12:4-8; 1 Cor 12:7-31; 14:26-33; Eph 1:23; 4:11-13; Col 1:24; 2:18-19; 1 Tim 3:1-16<\/p>","summary_ro":"The Church as a Dynamic Body Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33...","summary_en":"The Church as a Dynamic Body Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67305,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Paul’s Apostolic Service","title_en":"Paul’s Apostolic Service","content_ro":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","content_en":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","summary_ro":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","summary_en":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67555,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67694,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Spiritual Maturity","title_en":"Spiritual Maturity","content_ro":"<h3>Spiritual Maturity<\/h3>\n<p>When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salvation” (1 Pet 2:2-3), eventually consuming the “solid food” of deeper teaching (Heb 5:11-14).<\/p>\n<p>Spiritual maturity has to do with one’s ability to discern spiritual truth (1 Cor 2:6). Christians are exhorted to be mature in their thinking (1 Cor 14:20). The body of Christ grows to maturity through the equipping of believers and by growing in knowledge of the Son of God (Eph 4:11-16). The result is a united community of faith in which love and truth further build up the body of Christ.<\/p>\n<p>The audience of Hebrews was spiritually immature. The author wanted to give them real spiritual meat, but they were acting like spiritual babies who needed basic nourishment rather than deeper teaching (5:12). They had not been listening to the word of God. They had been believers long enough to be teaching others, but a growing insensitivity had rendered them spiritually dull (5:11-12; cp. 1 Cor 3:1-3). They lacked the maturity to discern the basic difference between right and wrong (Heb 5:14). Thus, the author challenged them to move on to maturity so he could present them with deeper truths of the faith, rather than repeatedly recounting the basics (6:1-3).<\/p>\n<p>Spiritual maturity is not an automatic result of time. It results from focused listening to the word of God and living out that word in fellowship with a community of believers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Cor 2:6; 3:1-3; 14:20; 2 Cor 13:9-11; Eph 4:11-16; Col 4:12; Heb 5:11-14; 6:1-3; 10:14; 12:1-2; 1 Pet 2:1-3<\/p>","content_en":"<h3>Spiritual Maturity<\/h3>\n<p>When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salvation” (1 Pet 2:2-3), eventually consuming the “solid food” of deeper teaching (Heb 5:11-14).<\/p>\n<p>Spiritual maturity has to do with one’s ability to discern spiritual truth (1 Cor 2:6). Christians are exhorted to be mature in their thinking (1 Cor 14:20). The body of Christ grows to maturity through the equipping of believers and by growing in knowledge of the Son of God (Eph 4:11-16). The result is a united community of faith in which love and truth further build up the body of Christ.<\/p>\n<p>The audience of Hebrews was spiritually immature. The author wanted to give them real spiritual meat, but they were acting like spiritual babies who needed basic nourishment rather than deeper teaching (5:12). They had not been listening to the word of God. They had been believers long enough to be teaching others, but a growing insensitivity had rendered them spiritually dull (5:11-12; cp. 1 Cor 3:1-3). They lacked the maturity to discern the basic difference between right and wrong (Heb 5:14). Thus, the author challenged them to move on to maturity so he could present them with deeper truths of the faith, rather than repeatedly recounting the basics (6:1-3).<\/p>\n<p>Spiritual maturity is not an automatic result of time. It results from focused listening to the word of God and living out that word in fellowship with a community of believers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Cor 2:6; 3:1-3; 14:20; 2 Cor 13:9-11; Eph 4:11-16; Col 4:12; Heb 5:11-14; 6:1-3; 10:14; 12:1-2; 1 Pet 2:1-3<\/p>","summary_ro":"Spiritual Maturity When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salv...","summary_en":"Spiritual Maturity When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salv...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87990,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Identity","title_en":"Community Identity","content_ro":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","content_en":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","summary_ro":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","summary_en":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88652,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90368,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93994,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Empowering Leadership","title_en":"Empowering Leadership","content_ro":"<h3>Empowering Leadership<\/h3>\n<p>In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer the food program (6:5-6). Many interpreters see these seven as the first deacons (see study note on 6:2-6). A clear division of labor was agreed upon, with the apostles attending to preaching and teaching, and the material needs of the people being handled by other Spirit-filled leaders. The apostles provided empowering leadership by sensitively listening to genuine community needs. This wise handling of the issue, with the united, responsible action of all involved, resulted in spiritual growth and an increased number of believers (6:7).<\/p>\n<p>Different gifts were recognized in the church and put to work for the common good (see 1 Cor 12:4-11; 1 Pet 4:10-11). And every believer has the opportunity to exercise some kind of ministry. This usefulness of every Christian in the service of God is sometimes called the “priesthood of all believers” (1 Pet 2:5, 9; Rev 1:6; 5:10; see Exod 19:6; Isa 61:6; Rev 20:6). Not everyone has the same role, but all have the same calling to use their gifts in God’s service.<\/p>\n<p>God has given the church its leaders, not to “lord it over” other people, but to serve the community (Matt 20:25-28; Mark 10:42-45; Luke 22:25-27; 1 Pet 5:1-4). The leaders of the church do well when they recognize both the needs of the community and those whom God has prepared to meet those needs. Good leaders recognize gifted people and help them develop, empowering the members of the body to use their God-given gifts (Eph 4:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:6; Isa 61:6; Matt 20:25-28; Acts 6:1-7; 1 Cor 12:4-11; Eph 4:11-12; 1 Pet 2:5, 9; 4:10-11; Rev 1:6; 5:10; 20:6<\/p>","content_en":"<h3>Empowering Leadership<\/h3>\n<p>In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer the food program (6:5-6). Many interpreters see these seven as the first deacons (see study note on 6:2-6). A clear division of labor was agreed upon, with the apostles attending to preaching and teaching, and the material needs of the people being handled by other Spirit-filled leaders. The apostles provided empowering leadership by sensitively listening to genuine community needs. This wise handling of the issue, with the united, responsible action of all involved, resulted in spiritual growth and an increased number of believers (6:7).<\/p>\n<p>Different gifts were recognized in the church and put to work for the common good (see 1 Cor 12:4-11; 1 Pet 4:10-11). And every believer has the opportunity to exercise some kind of ministry. This usefulness of every Christian in the service of God is sometimes called the “priesthood of all believers” (1 Pet 2:5, 9; Rev 1:6; 5:10; see Exod 19:6; Isa 61:6; Rev 20:6). Not everyone has the same role, but all have the same calling to use their gifts in God’s service.<\/p>\n<p>God has given the church its leaders, not to “lord it over” other people, but to serve the community (Matt 20:25-28; Mark 10:42-45; Luke 22:25-27; 1 Pet 5:1-4). The leaders of the church do well when they recognize both the needs of the community and those whom God has prepared to meet those needs. Good leaders recognize gifted people and help them develop, empowering the members of the body to use their God-given gifts (Eph 4:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:6; Isa 61:6; Matt 20:25-28; Acts 6:1-7; 1 Cor 12:4-11; Eph 4:11-12; 1 Pet 2:5, 9; 4:10-11; Rev 1:6; 5:10; 20:6<\/p>","summary_ro":"Empowering Leadership In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer th...","summary_en":"Empowering Leadership In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94236,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94688,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as a Dynamic Body","title_en":"The Church as a Dynamic Body","content_ro":"<h3>The Church as a Dynamic Body<\/h3>\n<p>Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33).<\/p>\n<p>Paul understood God’s Spirit as gifting people for their specific ministries (12:7-11, 28; Rom 12:6-8; Eph 4:11) and leading them when they came together for worship. Guided by the Spirit, every believer was to use their spiritual gifts for the benefit of the church. Paul wanted believers to be sensitive to the empowering of the Spirit in all that they did (1 Cor 14:26-33).<\/p>\n<p>When believers meet together, every individual is important and each one has an active role to play. Believers must listen for God speaking his word—and be prepared to speak it—in all their relationships. Paul also calls for the others to “evaluate” what is said (14:26, 29). Every believer is a crucial part of the body, called to be actively involved in its growth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 12:4-8; 1 Cor 12:7-31; 14:26-33; Eph 1:23; 4:11-13; Col 1:24; 2:18-19; 1 Tim 3:1-16<\/p>","content_en":"<h3>The Church as a Dynamic Body<\/h3>\n<p>Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33).<\/p>\n<p>Paul understood God’s Spirit as gifting people for their specific ministries (12:7-11, 28; Rom 12:6-8; Eph 4:11) and leading them when they came together for worship. Guided by the Spirit, every believer was to use their spiritual gifts for the benefit of the church. Paul wanted believers to be sensitive to the empowering of the Spirit in all that they did (1 Cor 14:26-33).<\/p>\n<p>When believers meet together, every individual is important and each one has an active role to play. Believers must listen for God speaking his word—and be prepared to speak it—in all their relationships. Paul also calls for the others to “evaluate” what is said (14:26, 29). Every believer is a crucial part of the body, called to be actively involved in its growth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 12:4-8; 1 Cor 12:7-31; 14:26-33; Eph 1:23; 4:11-13; Col 1:24; 2:18-19; 1 Tim 3:1-16<\/p>","summary_ro":"The Church as a Dynamic Body Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33...","summary_en":"The Church as a Dynamic Body Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94931,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Paul’s Apostolic Service","title_en":"Paul’s Apostolic Service","content_ro":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","content_en":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","summary_ro":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","summary_en":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95181,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95320,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Spiritual Maturity","title_en":"Spiritual Maturity","content_ro":"<h3>Spiritual Maturity<\/h3>\n<p>When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salvation” (1 Pet 2:2-3), eventually consuming the “solid food” of deeper teaching (Heb 5:11-14).<\/p>\n<p>Spiritual maturity has to do with one’s ability to discern spiritual truth (1 Cor 2:6). Christians are exhorted to be mature in their thinking (1 Cor 14:20). The body of Christ grows to maturity through the equipping of believers and by growing in knowledge of the Son of God (Eph 4:11-16). The result is a united community of faith in which love and truth further build up the body of Christ.<\/p>\n<p>The audience of Hebrews was spiritually immature. The author wanted to give them real spiritual meat, but they were acting like spiritual babies who needed basic nourishment rather than deeper teaching (5:12). They had not been listening to the word of God. They had been believers long enough to be teaching others, but a growing insensitivity had rendered them spiritually dull (5:11-12; cp. 1 Cor 3:1-3). They lacked the maturity to discern the basic difference between right and wrong (Heb 5:14). Thus, the author challenged them to move on to maturity so he could present them with deeper truths of the faith, rather than repeatedly recounting the basics (6:1-3).<\/p>\n<p>Spiritual maturity is not an automatic result of time. It results from focused listening to the word of God and living out that word in fellowship with a community of believers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Cor 2:6; 3:1-3; 14:20; 2 Cor 13:9-11; Eph 4:11-16; Col 4:12; Heb 5:11-14; 6:1-3; 10:14; 12:1-2; 1 Pet 2:1-3<\/p>","content_en":"<h3>Spiritual Maturity<\/h3>\n<p>When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salvation” (1 Pet 2:2-3), eventually consuming the “solid food” of deeper teaching (Heb 5:11-14).<\/p>\n<p>Spiritual maturity has to do with one’s ability to discern spiritual truth (1 Cor 2:6). Christians are exhorted to be mature in their thinking (1 Cor 14:20). The body of Christ grows to maturity through the equipping of believers and by growing in knowledge of the Son of God (Eph 4:11-16). The result is a united community of faith in which love and truth further build up the body of Christ.<\/p>\n<p>The audience of Hebrews was spiritually immature. The author wanted to give them real spiritual meat, but they were acting like spiritual babies who needed basic nourishment rather than deeper teaching (5:12). They had not been listening to the word of God. They had been believers long enough to be teaching others, but a growing insensitivity had rendered them spiritually dull (5:11-12; cp. 1 Cor 3:1-3). They lacked the maturity to discern the basic difference between right and wrong (Heb 5:14). Thus, the author challenged them to move on to maturity so he could present them with deeper truths of the faith, rather than repeatedly recounting the basics (6:1-3).<\/p>\n<p>Spiritual maturity is not an automatic result of time. It results from focused listening to the word of God and living out that word in fellowship with a community of believers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Cor 2:6; 3:1-3; 14:20; 2 Cor 13:9-11; Eph 4:11-16; Col 4:12; Heb 5:11-14; 6:1-3; 10:14; 12:1-2; 1 Pet 2:1-3<\/p>","summary_ro":"Spiritual Maturity When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salv...","summary_en":"Spiritual Maturity When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salv...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115616,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Identity","title_en":"Community Identity","content_ro":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","content_en":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","summary_ro":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","summary_en":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116278,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117994,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121620,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Empowering Leadership","title_en":"Empowering Leadership","content_ro":"<h3>Empowering Leadership<\/h3>\n<p>In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer the food program (6:5-6). Many interpreters see these seven as the first deacons (see study note on 6:2-6). A clear division of labor was agreed upon, with the apostles attending to preaching and teaching, and the material needs of the people being handled by other Spirit-filled leaders. The apostles provided empowering leadership by sensitively listening to genuine community needs. This wise handling of the issue, with the united, responsible action of all involved, resulted in spiritual growth and an increased number of believers (6:7).<\/p>\n<p>Different gifts were recognized in the church and put to work for the common good (see 1 Cor 12:4-11; 1 Pet 4:10-11). And every believer has the opportunity to exercise some kind of ministry. This usefulness of every Christian in the service of God is sometimes called the “priesthood of all believers” (1 Pet 2:5, 9; Rev 1:6; 5:10; see Exod 19:6; Isa 61:6; Rev 20:6). Not everyone has the same role, but all have the same calling to use their gifts in God’s service.<\/p>\n<p>God has given the church its leaders, not to “lord it over” other people, but to serve the community (Matt 20:25-28; Mark 10:42-45; Luke 22:25-27; 1 Pet 5:1-4). The leaders of the church do well when they recognize both the needs of the community and those whom God has prepared to meet those needs. Good leaders recognize gifted people and help them develop, empowering the members of the body to use their God-given gifts (Eph 4:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:6; Isa 61:6; Matt 20:25-28; Acts 6:1-7; 1 Cor 12:4-11; Eph 4:11-12; 1 Pet 2:5, 9; 4:10-11; Rev 1:6; 5:10; 20:6<\/p>","content_en":"<h3>Empowering Leadership<\/h3>\n<p>In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer the food program (6:5-6). Many interpreters see these seven as the first deacons (see study note on 6:2-6). A clear division of labor was agreed upon, with the apostles attending to preaching and teaching, and the material needs of the people being handled by other Spirit-filled leaders. The apostles provided empowering leadership by sensitively listening to genuine community needs. This wise handling of the issue, with the united, responsible action of all involved, resulted in spiritual growth and an increased number of believers (6:7).<\/p>\n<p>Different gifts were recognized in the church and put to work for the common good (see 1 Cor 12:4-11; 1 Pet 4:10-11). And every believer has the opportunity to exercise some kind of ministry. This usefulness of every Christian in the service of God is sometimes called the “priesthood of all believers” (1 Pet 2:5, 9; Rev 1:6; 5:10; see Exod 19:6; Isa 61:6; Rev 20:6). Not everyone has the same role, but all have the same calling to use their gifts in God’s service.<\/p>\n<p>God has given the church its leaders, not to “lord it over” other people, but to serve the community (Matt 20:25-28; Mark 10:42-45; Luke 22:25-27; 1 Pet 5:1-4). The leaders of the church do well when they recognize both the needs of the community and those whom God has prepared to meet those needs. Good leaders recognize gifted people and help them develop, empowering the members of the body to use their God-given gifts (Eph 4:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:6; Isa 61:6; Matt 20:25-28; Acts 6:1-7; 1 Cor 12:4-11; Eph 4:11-12; 1 Pet 2:5, 9; 4:10-11; Rev 1:6; 5:10; 20:6<\/p>","summary_ro":"Empowering Leadership In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer th...","summary_en":"Empowering Leadership In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121862,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122314,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as a Dynamic Body","title_en":"The Church as a Dynamic Body","content_ro":"<h3>The Church as a Dynamic Body<\/h3>\n<p>Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33).<\/p>\n<p>Paul understood God’s Spirit as gifting people for their specific ministries (12:7-11, 28; Rom 12:6-8; Eph 4:11) and leading them when they came together for worship. Guided by the Spirit, every believer was to use their spiritual gifts for the benefit of the church. Paul wanted believers to be sensitive to the empowering of the Spirit in all that they did (1 Cor 14:26-33).<\/p>\n<p>When believers meet together, every individual is important and each one has an active role to play. Believers must listen for God speaking his word—and be prepared to speak it—in all their relationships. Paul also calls for the others to “evaluate” what is said (14:26, 29). Every believer is a crucial part of the body, called to be actively involved in its growth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 12:4-8; 1 Cor 12:7-31; 14:26-33; Eph 1:23; 4:11-13; Col 1:24; 2:18-19; 1 Tim 3:1-16<\/p>","content_en":"<h3>The Church as a Dynamic Body<\/h3>\n<p>Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33).<\/p>\n<p>Paul understood God’s Spirit as gifting people for their specific ministries (12:7-11, 28; Rom 12:6-8; Eph 4:11) and leading them when they came together for worship. Guided by the Spirit, every believer was to use their spiritual gifts for the benefit of the church. Paul wanted believers to be sensitive to the empowering of the Spirit in all that they did (1 Cor 14:26-33).<\/p>\n<p>When believers meet together, every individual is important and each one has an active role to play. Believers must listen for God speaking his word—and be prepared to speak it—in all their relationships. Paul also calls for the others to “evaluate” what is said (14:26, 29). Every believer is a crucial part of the body, called to be actively involved in its growth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 12:4-8; 1 Cor 12:7-31; 14:26-33; Eph 1:23; 4:11-13; Col 1:24; 2:18-19; 1 Tim 3:1-16<\/p>","summary_ro":"The Church as a Dynamic Body Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33...","summary_en":"The Church as a Dynamic Body Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122557,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Paul’s Apostolic Service","title_en":"Paul’s Apostolic Service","content_ro":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","content_en":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","summary_ro":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","summary_en":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122807,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122946,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Spiritual Maturity","title_en":"Spiritual Maturity","content_ro":"<h3>Spiritual Maturity<\/h3>\n<p>When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salvation” (1 Pet 2:2-3), eventually consuming the “solid food” of deeper teaching (Heb 5:11-14).<\/p>\n<p>Spiritual maturity has to do with one’s ability to discern spiritual truth (1 Cor 2:6). Christians are exhorted to be mature in their thinking (1 Cor 14:20). The body of Christ grows to maturity through the equipping of believers and by growing in knowledge of the Son of God (Eph 4:11-16). The result is a united community of faith in which love and truth further build up the body of Christ.<\/p>\n<p>The audience of Hebrews was spiritually immature. The author wanted to give them real spiritual meat, but they were acting like spiritual babies who needed basic nourishment rather than deeper teaching (5:12). They had not been listening to the word of God. They had been believers long enough to be teaching others, but a growing insensitivity had rendered them spiritually dull (5:11-12; cp. 1 Cor 3:1-3). They lacked the maturity to discern the basic difference between right and wrong (Heb 5:14). Thus, the author challenged them to move on to maturity so he could present them with deeper truths of the faith, rather than repeatedly recounting the basics (6:1-3).<\/p>\n<p>Spiritual maturity is not an automatic result of time. It results from focused listening to the word of God and living out that word in fellowship with a community of believers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Cor 2:6; 3:1-3; 14:20; 2 Cor 13:9-11; Eph 4:11-16; Col 4:12; Heb 5:11-14; 6:1-3; 10:14; 12:1-2; 1 Pet 2:1-3<\/p>","content_en":"<h3>Spiritual Maturity<\/h3>\n<p>When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salvation” (1 Pet 2:2-3), eventually consuming the “solid food” of deeper teaching (Heb 5:11-14).<\/p>\n<p>Spiritual maturity has to do with one’s ability to discern spiritual truth (1 Cor 2:6). Christians are exhorted to be mature in their thinking (1 Cor 14:20). The body of Christ grows to maturity through the equipping of believers and by growing in knowledge of the Son of God (Eph 4:11-16). The result is a united community of faith in which love and truth further build up the body of Christ.<\/p>\n<p>The audience of Hebrews was spiritually immature. The author wanted to give them real spiritual meat, but they were acting like spiritual babies who needed basic nourishment rather than deeper teaching (5:12). They had not been listening to the word of God. They had been believers long enough to be teaching others, but a growing insensitivity had rendered them spiritually dull (5:11-12; cp. 1 Cor 3:1-3). They lacked the maturity to discern the basic difference between right and wrong (Heb 5:14). Thus, the author challenged them to move on to maturity so he could present them with deeper truths of the faith, rather than repeatedly recounting the basics (6:1-3).<\/p>\n<p>Spiritual maturity is not an automatic result of time. It results from focused listening to the word of God and living out that word in fellowship with a community of believers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Cor 2:6; 3:1-3; 14:20; 2 Cor 13:9-11; Eph 4:11-16; Col 4:12; Heb 5:11-14; 6:1-3; 10:14; 12:1-2; 1 Pet 2:1-3<\/p>","summary_ro":"Spiritual Maturity When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salv...","summary_en":"Spiritual Maturity When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salv...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143242,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Identity","title_en":"Community Identity","content_ro":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","content_en":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","summary_ro":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","summary_en":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143904,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Charismatic Leadership","title_en":"Charismatic Leadership","content_ro":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","content_en":"<h3>Charismatic Leadership<\/h3>\n<p>Some leaders in Scripture are described as <em>charismatic<\/em> (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities.<\/p>\n<p>The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the <span>Lord<\/span>’s sight” (Judg 3:12; 4:1; 6:1; Judg 10:6; 13:1), with enemy oppression as the inevitable result.<\/p>\n<p>The inspired leadership of the judges fits a pattern. The judges were “raised up” by the Spirit and were sustained by prophetic affirmation. What might have led to prophetic utterance in other periods of Israel’s history (e.g., 1 Sam 10:6; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8), in the times of the judges led to physical prowess (e.g., Samson, Judg 14:6, 19; 15:14), skill, or commanding authority (Judg 3:10; 6:34; 11:29).<\/p>\n<p>Jesus and the apostles exercised charismatic leadership. As the Jewish authorities were fond of pointing out, Jesus had no “official” authority; yet, he displayed tremendous power and gained a signifcant following. And although the apostles were appointed to what we might consider to be an “office,” there was at that time virtually no structure to back up the office; when they exercised authority, it was purely charismatic. Peter’s healing of the beggar (Acts 3:1-8) provides a classic contrast between the accoutrements of office, such as “silver and gold,” and true spiritual power.<\/p>\n<p>Charisma has been a powerful tool for effective leadership from the heroes of Israel to the present time. But the successes of charismatic leadership can also be fleeting, particularly when the Spirit, who equips such leaders, is no longer operational in the leader’s life (see Judg 16:20-21; 1 Sam 16:14; Isa 63:10). Those who have been specially gifted by the Spirit to lead must continually be mindful of and dependent on that same Spirit.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:2-5; Judg 2:16-19; 3:10, 27-28; 6:34-35; 11:29; 14:6, 19; 15:14; 1 Sam 10:6; 16:13-18; 2 Sam 23:2; Isa 61:1; Ezek 11:5; Mic 3:8; Matt 3:16–4:2; Acts 6:8; 8:4-40; Rom 1:11; 12:6-8; 1 Cor 12:4-11; Eph 4:11-12<\/p>","summary_ro":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","summary_en":"Charismatic Leadership Some leaders in Scripture are described as charismatic (gifted) because their authority did not come from an office or a structure but from the inspiration of God’s Spirit, who gave them particular qualities. The judges are often included among this group. These charismatic leaders arose in troubled and unsettled times and in response to a crisis. In Judges, these crises were repeatedly precipitated by the fact that “the Israelites did evil in the Lord’s sight” (Judg 3:...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145620,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Shepherd","title_en":"The Shepherd","content_ro":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","content_en":"<h3>The Shepherd<\/h3>\n<p>In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening.<\/p>\n<p>The word <em>shepherd<\/em> became a common term for a ruler. The kings of Assyria, Babylon, and Egypt were often referred to as shepherds who protected their people. This metaphorical use is also prevalent in the Old Testament (Num 27:17; 1 Kgs 22:17; Jer 10:21; 23:1-2; Ezek 34:1-10).<\/p>\n<p>In the Old Testament, God is pictured as the Shepherd of Israel, concerned for every aspect of his people’s welfare (Gen 49:24; Pss 23:1; 80:1; Isa 40:11). God himself would provide for his flock (Jer 23:3; 31:10; Ezek 34:11-22), and he promised to provide faithful shepherds who showed concern for his people (Jer 3:15; 23:4). When Israel’s early leaders proved to be unfaithful shepherds, God intervened and appointed his servant David as a faithful shepherd to lead them. He later promised that he would establish David’s offspring as shepherd over them (see Ezek 34:23-24). By the time of the prophet Jeremiah, <em>shepherd<\/em> began to be used with reference to the coming Messiah.<\/p>\n<p>In the New Testament, Jesus referred to himself as the Shepherd (Matt 25:31-33; Mark 14:27; John 10:1-30). He is the Good Shepherd who gives his life for the sheep (John 10:11-18; see also Heb 13:20).<\/p>\n<p>The leaders of the church are also called shepherds (Eph 4:11, translated “pastors”)—God gives them to the church to care for his people as a shepherd does their sheep, leading and teaching them in the ways of God. They are to be faithful shepherds until the Chief Shepherd, Jesus Christ, appears to lead his people directly (1 Pet 5:1-4).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 29:1-10; Num 27:16-18; 2 Sam 7:7; 1 Kgs 22:17; 1 Chr 11:2; Pss 23:1-6; 77:20; 80:1; Isa 40:11; 44:28; 56:10-11; Jer 10:21; 25:34-36; Ezek 34:1-31; Mic 7:14; Zech 10:2b-3; 11:4-17; 13:7; Matt 2:6; 18:12-14; 26:31; John 10:1-16; 1 Pet 2:25; 5:1-4; Jude 1:12; Rev 7:17<\/p>","summary_ro":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","summary_en":"The Shepherd In the Jewish economy, the shepherd who tended a flock of sheep or goats held a position of importance. Shepherding was fundamental to ancient Near Eastern society. The shepherd’s task was to lead the flock out of the fold each morning (John 10:2-4), to find grass and water for the flock, to protect them from wild animals (Amos 3:12), to look for and restore those that strayed (Ezek 34:8; Matt 18:12), and to return the flock to the fold every evening. The word shepherd became a c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149246,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Empowering Leadership","title_en":"Empowering Leadership","content_ro":"<h3>Empowering Leadership<\/h3>\n<p>In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer the food program (6:5-6). Many interpreters see these seven as the first deacons (see study note on 6:2-6). A clear division of labor was agreed upon, with the apostles attending to preaching and teaching, and the material needs of the people being handled by other Spirit-filled leaders. The apostles provided empowering leadership by sensitively listening to genuine community needs. This wise handling of the issue, with the united, responsible action of all involved, resulted in spiritual growth and an increased number of believers (6:7).<\/p>\n<p>Different gifts were recognized in the church and put to work for the common good (see 1 Cor 12:4-11; 1 Pet 4:10-11). And every believer has the opportunity to exercise some kind of ministry. This usefulness of every Christian in the service of God is sometimes called the “priesthood of all believers” (1 Pet 2:5, 9; Rev 1:6; 5:10; see Exod 19:6; Isa 61:6; Rev 20:6). Not everyone has the same role, but all have the same calling to use their gifts in God’s service.<\/p>\n<p>God has given the church its leaders, not to “lord it over” other people, but to serve the community (Matt 20:25-28; Mark 10:42-45; Luke 22:25-27; 1 Pet 5:1-4). The leaders of the church do well when they recognize both the needs of the community and those whom God has prepared to meet those needs. Good leaders recognize gifted people and help them develop, empowering the members of the body to use their God-given gifts (Eph 4:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:6; Isa 61:6; Matt 20:25-28; Acts 6:1-7; 1 Cor 12:4-11; Eph 4:11-12; 1 Pet 2:5, 9; 4:10-11; Rev 1:6; 5:10; 20:6<\/p>","content_en":"<h3>Empowering Leadership<\/h3>\n<p>In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer the food program (6:5-6). Many interpreters see these seven as the first deacons (see study note on 6:2-6). A clear division of labor was agreed upon, with the apostles attending to preaching and teaching, and the material needs of the people being handled by other Spirit-filled leaders. The apostles provided empowering leadership by sensitively listening to genuine community needs. This wise handling of the issue, with the united, responsible action of all involved, resulted in spiritual growth and an increased number of believers (6:7).<\/p>\n<p>Different gifts were recognized in the church and put to work for the common good (see 1 Cor 12:4-11; 1 Pet 4:10-11). And every believer has the opportunity to exercise some kind of ministry. This usefulness of every Christian in the service of God is sometimes called the “priesthood of all believers” (1 Pet 2:5, 9; Rev 1:6; 5:10; see Exod 19:6; Isa 61:6; Rev 20:6). Not everyone has the same role, but all have the same calling to use their gifts in God’s service.<\/p>\n<p>God has given the church its leaders, not to “lord it over” other people, but to serve the community (Matt 20:25-28; Mark 10:42-45; Luke 22:25-27; 1 Pet 5:1-4). The leaders of the church do well when they recognize both the needs of the community and those whom God has prepared to meet those needs. Good leaders recognize gifted people and help them develop, empowering the members of the body to use their God-given gifts (Eph 4:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 19:6; Isa 61:6; Matt 20:25-28; Acts 6:1-7; 1 Cor 12:4-11; Eph 4:11-12; 1 Pet 2:5, 9; 4:10-11; Rev 1:6; 5:10; 20:6<\/p>","summary_ro":"Empowering Leadership In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer th...","summary_en":"Empowering Leadership In Acts 6:1-7 the new Christian community faced a crisis of leadership. The Hellenists, the Greek-speaking Jews in Jerusalem, were upset because the needs of their widows were being overlooked in “the daily distribution of food” (6:1). This disruption threatened the development of the church with “rumblings of discontent” (6:1) and had to be seriously addressed. Wisely, the apostles recognized the problem (6:2-3) and called for the selection of seven men to administer th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149488,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Gift of Prophecy","title_en":"The Gift of Prophecy","content_ro":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","content_en":"<h3>The Gift of Prophecy<\/h3>\n<p>As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also <em>The Martyrdom of Polycarp<\/em> 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek 4:1–5:17) and predicting events to come (Acts 11:28; 21:10-11).<\/p>\n<p>Philip the Evangelist was the father of four young women who “had the gift of prophecy” (21:9). The apostle Paul also acknowledged the prophetic gift of some Christian women (1 Cor 11:5). In the Old Testament, most prophets were men, but several women are also described as prophets, for example, Miriam (Exod 15:20), Deborah (Judg 4:4), and Huldah (2 Kgs 22:14-20; 2 Chr 34:22-28). In the New Testament, the gift of prophecy is given to both men and women, and both young and old, as Peter signaled in his sermon at Pentecost (Acts 2:17-18).<\/p>\n<p>Although prophecy sometimes involves foretelling the future (20:22-23; 21:10-11; see Rom 9:24-33; 1 Thes 4:13-17; 2 Thes 2:3-4), at its core prophecy is proclaiming God’s word by preaching, exhorting, and explaining the will of God (Acts 15:32; 19:6; Rom 12:6; 1 Cor 14:3-4, 29-33; Rev 19:10). The gift of prophecy is clearly mentioned in 1 Corinthians and Ephesians as one of the gifts of the Holy Spirit and of Christ to the church (1 Cor 12:4-11; Eph 4:11-13). It is to be used for the benefit of believers (1 Cor 14:22).<\/p>\n<p>Prophecy is always in need of testing (1 Thes 5:19-21), and the church is strongly warned against false prophets (1 Jn 4:1; see also Rev 2:20-23). When used faithfully and in submission to God’s word and his Spirit, courageous proclamation of God’s truth helps the church to determine what God’s will is and inspires God’s people to do it.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 15:20; Deut 13:1-5; Judg 4:4; 1 Kgs 11:29-32; 2 Kgs 22:14-20; Isa 20:2-6; 44:25; Jer 13:1-11; 23:25-32; Ezek 4:1-17; 13:2-9; Joel 2:28-32; Matt 7:15; 24:24; Acts 2:17-21; 11:27-28; 13:1; 15:32; 19:6; 20:23; Acts 21:9-11; Rom 12:6; 1 Cor 11:5; 12:4-11; 14:1-40; Eph 4:11-13; 1 Thes 5:19-21; 2 Pet 2:1; 1 Jn 4:1-3; Rev 2:20-23; 19:10<\/p>","summary_ro":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","summary_en":"The Gift of Prophecy As Peter had declared at Pentecost, the gift of prophecy was one of the results of the outpouring of God’s Holy Spirit (Acts 2:17-21; see Joel 2:28-32). The book of Acts names a few Christian prophets (Acts 11:27-28; 13:1; 15:32; 21:9-11; see also The Martyrdom of Polycarp 12:3; 16:2). One of these prophets was Agabus, whose function was similar to that of an Old Testament prophet, performing symbolic acts (Acts 21:10-11; see 1 Kgs 11:29-32; Isa 20:2-6; Jer 13:1-11; Ezek ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149940,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Church as a Dynamic Body","title_en":"The Church as a Dynamic Body","content_ro":"<h3>The Church as a Dynamic Body<\/h3>\n<p>Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33).<\/p>\n<p>Paul understood God’s Spirit as gifting people for their specific ministries (12:7-11, 28; Rom 12:6-8; Eph 4:11) and leading them when they came together for worship. Guided by the Spirit, every believer was to use their spiritual gifts for the benefit of the church. Paul wanted believers to be sensitive to the empowering of the Spirit in all that they did (1 Cor 14:26-33).<\/p>\n<p>When believers meet together, every individual is important and each one has an active role to play. Believers must listen for God speaking his word—and be prepared to speak it—in all their relationships. Paul also calls for the others to “evaluate” what is said (14:26, 29). Every believer is a crucial part of the body, called to be actively involved in its growth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 12:4-8; 1 Cor 12:7-31; 14:26-33; Eph 1:23; 4:11-13; Col 1:24; 2:18-19; 1 Tim 3:1-16<\/p>","content_en":"<h3>The Church as a Dynamic Body<\/h3>\n<p>Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33).<\/p>\n<p>Paul understood God’s Spirit as gifting people for their specific ministries (12:7-11, 28; Rom 12:6-8; Eph 4:11) and leading them when they came together for worship. Guided by the Spirit, every believer was to use their spiritual gifts for the benefit of the church. Paul wanted believers to be sensitive to the empowering of the Spirit in all that they did (1 Cor 14:26-33).<\/p>\n<p>When believers meet together, every individual is important and each one has an active role to play. Believers must listen for God speaking his word—and be prepared to speak it—in all their relationships. Paul also calls for the others to “evaluate” what is said (14:26, 29). Every believer is a crucial part of the body, called to be actively involved in its growth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 12:4-8; 1 Cor 12:7-31; 14:26-33; Eph 1:23; 4:11-13; Col 1:24; 2:18-19; 1 Tim 3:1-16<\/p>","summary_ro":"The Church as a Dynamic Body Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33...","summary_en":"The Church as a Dynamic Body Paul viewed the church as the living body of Christ comprised of believers. Paul made no formal distinction between professional clergy and laity, in which the ministry was done only by the clergy. The community had leaders (see, e.g., 1 Tim 3:1-13), but every believer had a ministry in building up the body (1 Cor 12:12-31). When the early believers gathered together, usually in someone’s home, everyone brought something from God to share with the others (14:26-33...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150183,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Paul’s Apostolic Service","title_en":"Paul’s Apostolic Service","content_ro":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","content_en":"<h3>Paul’s Apostolic Service<\/h3>\n<p>To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places where Christ’s name was not yet known (see Rom 15:20-21).<\/p>\n<p>Paul’s message of Good News was clear and incisive (see, e.g., 2 Cor 5:1-21), and it was backed up and illustrated by his own life. He always sought to minister with truth and integrity (2:17; 4:2). And as Paul carried the message of Christ, the cross served as the pattern for his ministry to others (11:16-33).<\/p>\n<p>Paul’s authority was apparently disputed, so he needed to offer a personal account of how God had called him as an apostle and established his ministry at Corinth (10:12-18). For those who demanded proof of Paul’s credentials (13:3) and who criticized his weaknesses, he simply pointed to the cross of Jesus (13:4) and to the lessons he had learned from it (see 4:10). Paul was quite conscious of his own limitations and that he needed divine grace to accomplish his work. But true apostolic authority expresses itself precisely in human weakness reinforced by divine strength (12:1-10).<\/p>\n<p>Paul also performed miraculous works to verify his claim to apostleship (12:12). These works apparently were not enough to prevent doubts from arising in the young church at Corinth. Yet Paul exercised his ministry with great patience, not giving up when the Corinthians challenged him. This patience replicates that of Jesus, who endured much hositility from others (Heb 12:2-3).<\/p>\n<p>Paul’s example provides a few lessons for all those who are involved in Christian service: (1) Christian leaders should take criticism as a summons to self-examination, to see if any accusation is well-founded. (2) Christian leaders should be patient in the face of groundless opposition, staying focused on the task at hand. (3) There is a place for reasoned defense and explanation of one’s motives, while at the same time recognizing that the Lord is the ultimate Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 10:5-42; 28:18-20; Mark 1:17; 2:14; 3:14-15; John 21:15-17; Acts 1:2-8, 20-26; 2:42-43; 4:33; 5:12; 6:2-4; 10:39-43; 14:3; Rom 1:5; 15:17-21; 1 Cor 4:8-13; 12:28-29; 2 Cor 2:17; 4:2; 6:3-12; 10:12-18; Eph 2:20; 3:4-5; 4:11-13; 1 Thes 2:7-12<\/p>","summary_ro":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","summary_en":"Paul’s Apostolic Service To understand Paul’s role as an apostle of Jesus Christ, there is perhaps no better place to look than Paul’s own description in 2 Corinthians. In this letter, Paul reveals the heart of his ministry. Paul was God’s special messenger for the establishment and nurture of churches in the Gentile world. His service was marked by seriousness and sincerity, and his message raised life and death issues (2 Cor 2:15-17). As a pioneer missionary, he took the Good News to places...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150433,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Church Leaders","title_en":"Church Leaders","content_ro":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","content_en":"<h3>Church Leaders<\/h3>\n<p>Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leaders were dependent on the apostles when possible. Teachers and prophets also had important roles in guiding the church (see Acts 11:27-30; 1 Cor 14:26-40). Churches were often founded before their leaders were appointed (Titus 1:5; Acts 14:23). Such appointments were related to spiritual gifting (see 1 Cor 12:28-30; Eph 4:11-13) and (in some situations) to age.<\/p>\n<p>There were likely always community leaders, whether or not they occupied a formal office. In the letters to Timothy and Titus, however, there is a strong emphasis on the offices of elder, overseer, and deacon. How these offices developed over the years is unclear, and even the practices described in 1 Timothy and Titus might not have been universal. Elders in Ephesus and on Crete may have carried more of a teaching role because the false teachers had to be decisively counteracted. Otherwise, the problems implied in 1 Corinthians 14:26-33 might have prevailed. These letters are more concerned with ensuring that the Good News be faithfully transmitted than with perpetuating a specific form of church government.<\/p>\n<p>The apostle Paul exercised influence and control over his entire mission field, but there is no evidence that he intended to build or leave a regional or mission-wide infrastructure of governance. Apparently, the overseers were to carry on the teaching and disciplinary roles of Paul and his delegates without the wider responsibilities and authority of the apostles. As leaders of the local church, they wielded real and distinctive authority within their communities (see 1 Cor 5:3-5; 1 Tim 4:11-16; 5:19-22; 2 Tim 2:14-19, 25-26; Titus 2:15; 3:10-11). Yet it was not long after the death of the apostles that church structure began to take a more centralized form—largely around the office of bishop—as evidenced in Christian writings from the early second century.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 6:1-6; 13:1-3; 14:23; 15:4-35; 1 Cor 12:28-30; 14:26-33; Eph 4:11-13; 1 Tim 3:1-13; 4:11-16; 5:17-22; 2 Tim 2:2, 25-26; Titus 1:5-9; 2:15<\/p>","summary_ro":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","summary_en":"Church Leaders Spontaneity and spiritual giftedness characterized the first church gatherings (see 1 Cor 14:26-33). The apostles exercised general oversight of the Christian communities (Acts 6:2; 8:14; 14:23) together with the elders in Jerusalem (Acts 15:4, 6, 22-23), whose function was drawn from the Jewish synagogue and Greco-Roman models. The titles and functions of Christian leaders in communities outside of Jerusalem appear to have been fluid (e.g. Acts 6:1-6; 13:1-3), but local leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150572,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Spiritual Maturity","title_en":"Spiritual Maturity","content_ro":"<h3>Spiritual Maturity<\/h3>\n<p>When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salvation” (1 Pet 2:2-3), eventually consuming the “solid food” of deeper teaching (Heb 5:11-14).<\/p>\n<p>Spiritual maturity has to do with one’s ability to discern spiritual truth (1 Cor 2:6). Christians are exhorted to be mature in their thinking (1 Cor 14:20). The body of Christ grows to maturity through the equipping of believers and by growing in knowledge of the Son of God (Eph 4:11-16). The result is a united community of faith in which love and truth further build up the body of Christ.<\/p>\n<p>The audience of Hebrews was spiritually immature. The author wanted to give them real spiritual meat, but they were acting like spiritual babies who needed basic nourishment rather than deeper teaching (5:12). They had not been listening to the word of God. They had been believers long enough to be teaching others, but a growing insensitivity had rendered them spiritually dull (5:11-12; cp. 1 Cor 3:1-3). They lacked the maturity to discern the basic difference between right and wrong (Heb 5:14). Thus, the author challenged them to move on to maturity so he could present them with deeper truths of the faith, rather than repeatedly recounting the basics (6:1-3).<\/p>\n<p>Spiritual maturity is not an automatic result of time. It results from focused listening to the word of God and living out that word in fellowship with a community of believers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Cor 2:6; 3:1-3; 14:20; 2 Cor 13:9-11; Eph 4:11-16; Col 4:12; Heb 5:11-14; 6:1-3; 10:14; 12:1-2; 1 Pet 2:1-3<\/p>","content_en":"<h3>Spiritual Maturity<\/h3>\n<p>When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salvation” (1 Pet 2:2-3), eventually consuming the “solid food” of deeper teaching (Heb 5:11-14).<\/p>\n<p>Spiritual maturity has to do with one’s ability to discern spiritual truth (1 Cor 2:6). Christians are exhorted to be mature in their thinking (1 Cor 14:20). The body of Christ grows to maturity through the equipping of believers and by growing in knowledge of the Son of God (Eph 4:11-16). The result is a united community of faith in which love and truth further build up the body of Christ.<\/p>\n<p>The audience of Hebrews was spiritually immature. The author wanted to give them real spiritual meat, but they were acting like spiritual babies who needed basic nourishment rather than deeper teaching (5:12). They had not been listening to the word of God. They had been believers long enough to be teaching others, but a growing insensitivity had rendered them spiritually dull (5:11-12; cp. 1 Cor 3:1-3). They lacked the maturity to discern the basic difference between right and wrong (Heb 5:14). Thus, the author challenged them to move on to maturity so he could present them with deeper truths of the faith, rather than repeatedly recounting the basics (6:1-3).<\/p>\n<p>Spiritual maturity is not an automatic result of time. It results from focused listening to the word of God and living out that word in fellowship with a community of believers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Cor 2:6; 3:1-3; 14:20; 2 Cor 13:9-11; Eph 4:11-16; Col 4:12; Heb 5:11-14; 6:1-3; 10:14; 12:1-2; 1 Pet 2:1-3<\/p>","summary_ro":"Spiritual Maturity When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salv...","summary_en":"Spiritual Maturity When a person turns to Christ for salvation, it marks the beginning of a journey that will continue the rest of their life. Such a person does not simply remain as they are; they are transformed, growing continually into Christlikeness—a process often referred to as sanctification. Just as newborn babies drink milk in order to grow—eventually being able to eat solid food—new believers must avail themselves of “spiritual milk” in order to “grow into a full experience of salv...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":5456,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Body of Christ","title_en":"Body of Christ","content_ro":"<h3>BODY OF CHRIST<\/h3>\n<p>Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically.<\/p>\n<p class=\"h2\" id=\"ThePhysicalBodyofJesusChrist\">The Physical Body of Jesus Christ<\/p>\n<p>The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Spirit through the virgin Mary (Mt 1:20); the one thus born, humanly speaking, as a descendant of David (Rom 1:3), was also to be called the Son of God (Lk 1:35). The apostle John emphasized that the body of Christ was really human physically, not something gaseous or ethereal (1 Jn 4:2-3) as some persons in John’s day were already beginning to argue. God “became flesh and dwelt among us” (Jn 1:14; cf. Is 53:1-4). Jesus’ earthly body possessed ordinary human characteristics and limitations. That is, as a real human being, Jesus Christ experienced sorrow (Jn 11:35; Heb 5:7-8), weariness (Jn 4:6), thirst (19:28), and pain (vv 1-3).<\/p>\n<p>When Jesus gave up his spirit, his physical body died on the cross (Jn 19:30, 33). The NT proclaims that he bore the sins of the world in his body on the cross (1 Pt 2:24; 1 Jn 2:2; cf. Is 53:5-6). His death is described as a perfect sacrifice for sinners (Heb 9:12-14, 26-28), a sacrifice of his body that makes believers in him holy and righteous (2 Cor 5:21; Heb 10:10).<\/p>\n<p>Christ’s physical body was prepared in the normal way for burial (Mt 27:59; Mk 15:46; Lk 23:53, 56; 24:1; Jn 19:39-40) and placed in the rock tomb of Joseph of Arimathea (Mt 27:57-60; Jn 19:41). On the third day the body of Christ experienced a real physical resurrection, as he had predicted (Jn 2:19-22). He was seen in his physical resurrection body (Mt 28:9; Lk 24:31, 36; Jn 20:10-19, 26). He was heard, touched, and held onto (Mt 28:9; Lk 24:39; Jn 20:17; 1 Jn 1:1). He offered his body, scarred by his crucifixion, to be touched (Lk 24:39; Jn 20:17). The fact that he ate shows that his resurrection body was a physical one (Lk 24:42-43). In addition, Christ’s body was “glorified,” that is, it was not restricted as ordinary bodies are: he entered and left rooms in a remarkable way (Lk 24:31, 36; Jn 20:19, 26). Christ’s bodily resurrection is said in Scripture to guarantee that believers in Christ will experience resurrection of their own bodies (1 Cor 15:20-23, 50-57; Phil 3:20-21).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristintheLordsSupper\">The Body of Christ in the Lord’s Supper<\/p>\n<p>At the last supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20; 1 Cor 11:23-26), which accompanied the Passover supper, Jesus held up a loaf of bread and said, “This is my body”; then he picked up a cup of wine and said, “This is my blood of the covenant” (Mt 26:26, 28). Jesus meant that the bread symbolized his body, which would be broken when he was beaten at his trial and pierced at his crucifixion (Lk 23:33; Jn 19:1-2). The apostle Paul said that Christ, our paschal lamb, was sacrificed for us (1 Cor 5:7), meaning that the Passover lamb in the OT was an object lesson pointing to “the Lamb of God, who takes away the sin of the world!” (Jn 1:29).<\/p>\n<p>For Christians, the body of Christ is viewed symbolically as a broken body (Mt 8:17; 1 Pt 2:24; cf. Is 53:4-5) in the breaking of the bread at the Lord’s Supper. The cup is a sign of his blood poured out, viewed as the central factor in God’s covenant of grace with his people. Jesus referred to “the new covenant in my blood” (Lk 22:20). The whole ceremony of the Lord’s Supper was also to be a memorial (1 Cor 11:25-26). In the ceremony believers are reminded that Christ died for sinners, that is, for the forgiveness of their sins (Mt 26:28). They are also reminded that they are participating in the body of Christ in that they are united with him (Rom 6:1-11; 1 Cor 10:16; Gal 2:20; Phil 3:10).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristthePeopleofGod\">The Body of Christ, the People of God<\/p>\n<p>The phrase “body of Christ” is also used as a metaphor for the whole church, a unity of believers connected with and dependent on Christ. God’s people are thus said to be members of Christ’s “mystical body” (1 Cor 12:27), in fellowship with Christ and spiritually nourished by him (Eph 5:25, 29). A number of other metaphors are also used for the whole people of God, such as the vine (Ps 80:8), temple of God (1 Cor 3:16-17), building (1 Pt 2:5), chosen people (v 9), and family of God (Eph 3:15). Such metaphors amplify the interrelatedness, communion, and dependence of the “body of Christ” upon the living God.<\/p>\n<p>The term “body of Christ” was often used by Paul to remind a local church that it was a vital part of the larger body. Paul said to the church at Rome, “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another” (Rom 12:4-5, <span>rsv<\/span>). Paul taught the Corinthian Christians that they, individually and collectively, were part of the body of Christ (1 Cor 12:27). They and Paul were all baptized by one Spirit into that one body (Eph 5:30).<\/p>\n<p>In a number of passages written by Paul, the church is called the “body” and Christ the “head” (Col 1:18). Christ has been made “head over all things for the church,” which “is his body” (Eph 1:22-23). The body grows by “holding fast to the Head” (Col 2:19). As head of the body, Christ is its Savior (Eph 5:23). The head\/body metaphor stresses the organic dependence of the church on Christ and his lordship over the church. The church finds its self-understanding in terms of its Head. The relationship is organic in that the life flows from, and is sustained by, the Head. The relationship is immediate, direct, and complete. Apart from Christ, both in his historic atoning sacrifice and in his present position at the right hand of God, the church has no existence.<\/p>\n<p>In the NT the term “body of Christ” is used to mean both the universal church and each local group of believers. In both senses the church is said to be the spiritual body in which believing Jews and Gentiles are united (Eph 2:14-16; 3:6; 4:4). It is the body that Christ redeemed (Eph 5:23), over which he presides (Col 1:18) and sovereignly rules (Eph 1:22-23) and for which he supplies strength and unity (Eph 4:15-16; Col 2:19).<\/p>\n<p>Each member of the body of Christ has been given spiritual gifts with which to serve Christ in the body (Rom 12:6; 1 Cor 12:11). Such gifts are enumerated several times in Scripture, and range from apostleship and pastoring to encouraging and showing mercy (Rom 12:7-8; Eph 4:11). The ministry of serving is to be shared by all Christians, for example, through giving to the physical needs of others (Acts 11:29-30; 1 Cor 16:1-4; 2 Cor 8:1-5) and praying for one another (Eph 1:15-23; 3:14-19; 6:18-20). No one should look down on others or on their gifts, since God has chosen each one to function in his or her place in the body (1 Cor 12:14-26). The gifts are given to equip “the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Eph 4:12-13, <span>rsv<\/span>). The goal is “to grow up in every way into him who is the head, into Christ” (vv 15-16, <span>rsv<\/span>). <em>See<\/em> Body; Church; Lord’s Supper, The; Resurrection.<\/p>","content_en":"<h3>BODY OF CHRIST<\/h3>\n<p>Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically.<\/p>\n<p class=\"h2\" id=\"ThePhysicalBodyofJesusChrist\">The Physical Body of Jesus Christ<\/p>\n<p>The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Spirit through the virgin Mary (Mt 1:20); the one thus born, humanly speaking, as a descendant of David (Rom 1:3), was also to be called the Son of God (Lk 1:35). The apostle John emphasized that the body of Christ was really human physically, not something gaseous or ethereal (1 Jn 4:2-3) as some persons in John’s day were already beginning to argue. God “became flesh and dwelt among us” (Jn 1:14; cf. Is 53:1-4). Jesus’ earthly body possessed ordinary human characteristics and limitations. That is, as a real human being, Jesus Christ experienced sorrow (Jn 11:35; Heb 5:7-8), weariness (Jn 4:6), thirst (19:28), and pain (vv 1-3).<\/p>\n<p>When Jesus gave up his spirit, his physical body died on the cross (Jn 19:30, 33). The NT proclaims that he bore the sins of the world in his body on the cross (1 Pt 2:24; 1 Jn 2:2; cf. Is 53:5-6). His death is described as a perfect sacrifice for sinners (Heb 9:12-14, 26-28), a sacrifice of his body that makes believers in him holy and righteous (2 Cor 5:21; Heb 10:10).<\/p>\n<p>Christ’s physical body was prepared in the normal way for burial (Mt 27:59; Mk 15:46; Lk 23:53, 56; 24:1; Jn 19:39-40) and placed in the rock tomb of Joseph of Arimathea (Mt 27:57-60; Jn 19:41). On the third day the body of Christ experienced a real physical resurrection, as he had predicted (Jn 2:19-22). He was seen in his physical resurrection body (Mt 28:9; Lk 24:31, 36; Jn 20:10-19, 26). He was heard, touched, and held onto (Mt 28:9; Lk 24:39; Jn 20:17; 1 Jn 1:1). He offered his body, scarred by his crucifixion, to be touched (Lk 24:39; Jn 20:17). The fact that he ate shows that his resurrection body was a physical one (Lk 24:42-43). In addition, Christ’s body was “glorified,” that is, it was not restricted as ordinary bodies are: he entered and left rooms in a remarkable way (Lk 24:31, 36; Jn 20:19, 26). Christ’s bodily resurrection is said in Scripture to guarantee that believers in Christ will experience resurrection of their own bodies (1 Cor 15:20-23, 50-57; Phil 3:20-21).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristintheLordsSupper\">The Body of Christ in the Lord’s Supper<\/p>\n<p>At the last supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20; 1 Cor 11:23-26), which accompanied the Passover supper, Jesus held up a loaf of bread and said, “This is my body”; then he picked up a cup of wine and said, “This is my blood of the covenant” (Mt 26:26, 28). Jesus meant that the bread symbolized his body, which would be broken when he was beaten at his trial and pierced at his crucifixion (Lk 23:33; Jn 19:1-2). The apostle Paul said that Christ, our paschal lamb, was sacrificed for us (1 Cor 5:7), meaning that the Passover lamb in the OT was an object lesson pointing to “the Lamb of God, who takes away the sin of the world!” (Jn 1:29).<\/p>\n<p>For Christians, the body of Christ is viewed symbolically as a broken body (Mt 8:17; 1 Pt 2:24; cf. Is 53:4-5) in the breaking of the bread at the Lord’s Supper. The cup is a sign of his blood poured out, viewed as the central factor in God’s covenant of grace with his people. Jesus referred to “the new covenant in my blood” (Lk 22:20). The whole ceremony of the Lord’s Supper was also to be a memorial (1 Cor 11:25-26). In the ceremony believers are reminded that Christ died for sinners, that is, for the forgiveness of their sins (Mt 26:28). They are also reminded that they are participating in the body of Christ in that they are united with him (Rom 6:1-11; 1 Cor 10:16; Gal 2:20; Phil 3:10).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristthePeopleofGod\">The Body of Christ, the People of God<\/p>\n<p>The phrase “body of Christ” is also used as a metaphor for the whole church, a unity of believers connected with and dependent on Christ. God’s people are thus said to be members of Christ’s “mystical body” (1 Cor 12:27), in fellowship with Christ and spiritually nourished by him (Eph 5:25, 29). A number of other metaphors are also used for the whole people of God, such as the vine (Ps 80:8), temple of God (1 Cor 3:16-17), building (1 Pt 2:5), chosen people (v 9), and family of God (Eph 3:15). Such metaphors amplify the interrelatedness, communion, and dependence of the “body of Christ” upon the living God.<\/p>\n<p>The term “body of Christ” was often used by Paul to remind a local church that it was a vital part of the larger body. Paul said to the church at Rome, “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another” (Rom 12:4-5, <span>rsv<\/span>). Paul taught the Corinthian Christians that they, individually and collectively, were part of the body of Christ (1 Cor 12:27). They and Paul were all baptized by one Spirit into that one body (Eph 5:30).<\/p>\n<p>In a number of passages written by Paul, the church is called the “body” and Christ the “head” (Col 1:18). Christ has been made “head over all things for the church,” which “is his body” (Eph 1:22-23). The body grows by “holding fast to the Head” (Col 2:19). As head of the body, Christ is its Savior (Eph 5:23). The head\/body metaphor stresses the organic dependence of the church on Christ and his lordship over the church. The church finds its self-understanding in terms of its Head. The relationship is organic in that the life flows from, and is sustained by, the Head. The relationship is immediate, direct, and complete. Apart from Christ, both in his historic atoning sacrifice and in his present position at the right hand of God, the church has no existence.<\/p>\n<p>In the NT the term “body of Christ” is used to mean both the universal church and each local group of believers. In both senses the church is said to be the spiritual body in which believing Jews and Gentiles are united (Eph 2:14-16; 3:6; 4:4). It is the body that Christ redeemed (Eph 5:23), over which he presides (Col 1:18) and sovereignly rules (Eph 1:22-23) and for which he supplies strength and unity (Eph 4:15-16; Col 2:19).<\/p>\n<p>Each member of the body of Christ has been given spiritual gifts with which to serve Christ in the body (Rom 12:6; 1 Cor 12:11). Such gifts are enumerated several times in Scripture, and range from apostleship and pastoring to encouraging and showing mercy (Rom 12:7-8; Eph 4:11). The ministry of serving is to be shared by all Christians, for example, through giving to the physical needs of others (Acts 11:29-30; 1 Cor 16:1-4; 2 Cor 8:1-5) and praying for one another (Eph 1:15-23; 3:14-19; 6:18-20). No one should look down on others or on their gifts, since God has chosen each one to function in his or her place in the body (1 Cor 12:14-26). The gifts are given to equip “the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Eph 4:12-13, <span>rsv<\/span>). The goal is “to grow up in every way into him who is the head, into Christ” (vv 15-16, <span>rsv<\/span>). <em>See<\/em> Body; Church; Lord’s Supper, The; Resurrection.<\/p>","summary_ro":"BODY OF CHRIST Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically. The Physical Body of Jesus Christ The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Sp...","summary_en":"BODY OF CHRIST Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically. The Physical Body of Jesus Christ The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Sp...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6579,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Church","title_en":"Church","content_ro":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","content_en":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","summary_ro":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","summary_en":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40257,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Church Displays God’s Manifold Wisdom","title_en":"The Church Displays God’s Manifold Wisdom","content_ro":"<h3>The Church Displays God’s Manifold Wisdom<\/h3>\n<blockquote><p>The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), God’s masterpiece (2:10); the one new person (v 15); the household of God (v 19); the habitation of God (vv 21-22); the joint body comprised of Jewish and Gentile believers (3:6); the vessel for God to display his manifold wisdom (v 10); the body equaling Christ’s full stature (4:12-13); the full-grown, perfect person (v 13); the body growing into a building (v 16); the bride of Christ (5:23-32); the object of Christ’s love (v 25); the very members of Christ’s body (v 30); and God’s warrior against Satan (6:11-18).<\/p><\/blockquote>\n<p>Paul’s presentation of the church reached its pinnacle in this epistle. The church he pictured with words was the church in ideal perfection, the church as seen from heaven but not yet manifested on earth in fullness. There have been real expressions of this church throughout history, but most would agree that the church has not yet reached the measure of the stature of the fullness of Christ. Nor is it yet the glorious church without spot or blemish. But there is the expectation that the church will grow and grow until its manifestation matches the ideal image.<\/p>","content_en":"<h3>The Church Displays God’s Manifold Wisdom<\/h3>\n<blockquote><p>The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), God’s masterpiece (2:10); the one new person (v 15); the household of God (v 19); the habitation of God (vv 21-22); the joint body comprised of Jewish and Gentile believers (3:6); the vessel for God to display his manifold wisdom (v 10); the body equaling Christ’s full stature (4:12-13); the full-grown, perfect person (v 13); the body growing into a building (v 16); the bride of Christ (5:23-32); the object of Christ’s love (v 25); the very members of Christ’s body (v 30); and God’s warrior against Satan (6:11-18).<\/p><\/blockquote>\n<p>Paul’s presentation of the church reached its pinnacle in this epistle. The church he pictured with words was the church in ideal perfection, the church as seen from heaven but not yet manifested on earth in fullness. There have been real expressions of this church throughout history, but most would agree that the church has not yet reached the measure of the stature of the fullness of Christ. Nor is it yet the glorious church without spot or blemish. But there is the expectation that the church will grow and grow until its manifestation matches the ideal image.<\/p>","summary_ro":"The Church Displays God’s Manifold Wisdom The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), ...","summary_en":"The Church Displays God’s Manifold Wisdom The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), ...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58145,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:12","title_en":"Study Note: Efeseni 4:12","content_ro":"<p><strong>4:12<\/strong> God’s gifts are given so that believers will <em>build up the church<\/em> (see 1 Cor 12:7; cp. 1 Pet 2:5). • <em>to equip God’s people to do his work:<\/em> All believers are called to active Christian service.<\/p>","content_en":"<p><strong>4:12<\/strong> God’s gifts are given so that believers will <em>build up the church<\/em> (see 1 Cor 12:7; cp. 1 Pet 2:5). • <em>to equip God’s people to do his work:<\/em> All believers are called to active Christian service.<\/p>","summary_ro":"4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.","summary_en":"4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:12","title_en":"Study Note: Efeseni 4:12","content_ro":"<p><strong>4:12<\/strong> God’s gifts are given so that believers will <em>build up the church<\/em> (see 1 Cor 12:7; cp. 1 Pet 2:5). • <em>to equip God’s people to do his work:<\/em> All believers are called to active Christian service.<\/p>","content_en":"<p><strong>4:12<\/strong> God’s gifts are given so that believers will <em>build up the church<\/em> (see 1 Cor 12:7; cp. 1 Pet 2:5). • <em>to equip God’s people to do his work:<\/em> All believers are called to active Christian service.<\/p>","summary_ro":"4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.","summary_en":"4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113397,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:12","title_en":"Study Note: Efeseni 4:12","content_ro":"<p><strong>4:12<\/strong> God’s gifts are given so that believers will <em>build up the church<\/em> (see 1 Cor 12:7; cp. 1 Pet 2:5). • <em>to equip God’s people to do his work:<\/em> All believers are called to active Christian service.<\/p>","content_en":"<p><strong>4:12<\/strong> God’s gifts are given so that believers will <em>build up the church<\/em> (see 1 Cor 12:7; cp. 1 Pet 2:5). • <em>to equip God’s people to do his work:<\/em> All believers are called to active Christian service.<\/p>","summary_ro":"4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.","summary_en":"4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141023,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:12","title_en":"Study Note: Efeseni 4:12","content_ro":"<p><strong>4:12<\/strong> God’s gifts are given so that believers will <em>build up the church<\/em> (see 1 Cor 12:7; cp. 1 Pet 2:5). • <em>to equip God’s people to do his work:<\/em> All believers are called to active Christian service.<\/p>","content_en":"<p><strong>4:12<\/strong> God’s gifts are given so that believers will <em>build up the church<\/em> (see 1 Cor 12:7; cp. 1 Pet 2:5). • <em>to equip God’s people to do his work:<\/em> All believers are called to active Christian service.<\/p>","summary_ro":"4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.","summary_en":"4:12 God’s gifts are given so that believers will build up the church (see 1 Cor 12:7; cp. 1 Pet 2:5). • to equip God’s people to do his work: All believers are called to active Christian service.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60357,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Identity","title_en":"Community Identity","content_ro":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","content_en":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","summary_ro":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","summary_en":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64479,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87983,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Identity","title_en":"Community Identity","content_ro":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","content_en":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","summary_ro":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","summary_en":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92105,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115609,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Identity","title_en":"Community Identity","content_ro":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","content_en":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","summary_ro":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","summary_en":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119731,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143235,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Community Identity","title_en":"Community Identity","content_ro":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","content_en":"<h3>Community Identity<\/h3>\n<p>In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.<\/p>\n<p>In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17) and the blessing of Aaron (Num 6:24-26), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7). Nehemiah was governor of Judea from 445 to 433 <span>BC<\/span>, about 140 years after the destruction of Jerusalem (586 <span>BC<\/span>), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21; 20:1-5).<\/p>\n<p>In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27; Eph 4:12). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2) and so to model Christ’s example (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 20:5-6, 8-10; Lev 4:3-21; 20:1-5; Josh 7:1-26; Neh 1:6-7; 1 Cor 12:12-27; Gal 6:2; Eph 4:11-13<\/p>","summary_ro":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","summary_en":"Community Identity In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole. In the Old Testament, the people are often referred to or addressed in the singular, emphasizing th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147357,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":42613,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70239,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97865,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125491,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12875,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fullness","title_en":"Fullness","content_ro":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","content_en":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","summary_ro":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","summary_en":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40258,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Church Displays God’s Manifold Wisdom","title_en":"The Church Displays God’s Manifold Wisdom","content_ro":"<h3>The Church Displays God’s Manifold Wisdom<\/h3>\n<blockquote><p>The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), God’s masterpiece (2:10); the one new person (v 15); the household of God (v 19); the habitation of God (vv 21-22); the joint body comprised of Jewish and Gentile believers (3:6); the vessel for God to display his manifold wisdom (v 10); the body equaling Christ’s full stature (4:12-13); the full-grown, perfect person (v 13); the body growing into a building (v 16); the bride of Christ (5:23-32); the object of Christ’s love (v 25); the very members of Christ’s body (v 30); and God’s warrior against Satan (6:11-18).<\/p><\/blockquote>\n<p>Paul’s presentation of the church reached its pinnacle in this epistle. The church he pictured with words was the church in ideal perfection, the church as seen from heaven but not yet manifested on earth in fullness. There have been real expressions of this church throughout history, but most would agree that the church has not yet reached the measure of the stature of the fullness of Christ. Nor is it yet the glorious church without spot or blemish. But there is the expectation that the church will grow and grow until its manifestation matches the ideal image.<\/p>","content_en":"<h3>The Church Displays God’s Manifold Wisdom<\/h3>\n<blockquote><p>The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), God’s masterpiece (2:10); the one new person (v 15); the household of God (v 19); the habitation of God (vv 21-22); the joint body comprised of Jewish and Gentile believers (3:6); the vessel for God to display his manifold wisdom (v 10); the body equaling Christ’s full stature (4:12-13); the full-grown, perfect person (v 13); the body growing into a building (v 16); the bride of Christ (5:23-32); the object of Christ’s love (v 25); the very members of Christ’s body (v 30); and God’s warrior against Satan (6:11-18).<\/p><\/blockquote>\n<p>Paul’s presentation of the church reached its pinnacle in this epistle. The church he pictured with words was the church in ideal perfection, the church as seen from heaven but not yet manifested on earth in fullness. There have been real expressions of this church throughout history, but most would agree that the church has not yet reached the measure of the stature of the fullness of Christ. Nor is it yet the glorious church without spot or blemish. But there is the expectation that the church will grow and grow until its manifestation matches the ideal image.<\/p>","summary_ro":"The Church Displays God’s Manifold Wisdom The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), ...","summary_en":"The Church Displays God’s Manifold Wisdom The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), ...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58146,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:13","title_en":"Study Note: Efeseni 4:13","content_ro":"<p><strong>4:13<\/strong> The goal of ministry is for the whole Christian community to understand and experience the Christian <em>faith<\/em> more deeply and gain a deeper <em>knowledge of God’s Son<\/em>. In this way, believers will be <em>mature in the Lord<\/em> (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The <em>standard<\/em> of maturity is <em>Christ<\/em> himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).<\/p>","content_en":"<p><strong>4:13<\/strong> The goal of ministry is for the whole Christian community to understand and experience the Christian <em>faith<\/em> more deeply and gain a deeper <em>knowledge of God’s Son<\/em>. In this way, believers will be <em>mature in the Lord<\/em> (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The <em>standard<\/em> of maturity is <em>Christ<\/em> himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).<\/p>","summary_ro":"4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).","summary_en":"4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85772,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:13","title_en":"Study Note: Efeseni 4:13","content_ro":"<p><strong>4:13<\/strong> The goal of ministry is for the whole Christian community to understand and experience the Christian <em>faith<\/em> more deeply and gain a deeper <em>knowledge of God’s Son<\/em>. In this way, believers will be <em>mature in the Lord<\/em> (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The <em>standard<\/em> of maturity is <em>Christ<\/em> himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).<\/p>","content_en":"<p><strong>4:13<\/strong> The goal of ministry is for the whole Christian community to understand and experience the Christian <em>faith<\/em> more deeply and gain a deeper <em>knowledge of God’s Son<\/em>. In this way, believers will be <em>mature in the Lord<\/em> (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The <em>standard<\/em> of maturity is <em>Christ<\/em> himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).<\/p>","summary_ro":"4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).","summary_en":"4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113398,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:13","title_en":"Study Note: Efeseni 4:13","content_ro":"<p><strong>4:13<\/strong> The goal of ministry is for the whole Christian community to understand and experience the Christian <em>faith<\/em> more deeply and gain a deeper <em>knowledge of God’s Son<\/em>. In this way, believers will be <em>mature in the Lord<\/em> (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The <em>standard<\/em> of maturity is <em>Christ<\/em> himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).<\/p>","content_en":"<p><strong>4:13<\/strong> The goal of ministry is for the whole Christian community to understand and experience the Christian <em>faith<\/em> more deeply and gain a deeper <em>knowledge of God’s Son<\/em>. In this way, believers will be <em>mature in the Lord<\/em> (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The <em>standard<\/em> of maturity is <em>Christ<\/em> himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).<\/p>","summary_ro":"4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).","summary_en":"4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141024,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:13","title_en":"Study Note: Efeseni 4:13","content_ro":"<p><strong>4:13<\/strong> The goal of ministry is for the whole Christian community to understand and experience the Christian <em>faith<\/em> more deeply and gain a deeper <em>knowledge of God’s Son<\/em>. In this way, believers will be <em>mature in the Lord<\/em> (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The <em>standard<\/em> of maturity is <em>Christ<\/em> himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).<\/p>","content_en":"<p><strong>4:13<\/strong> The goal of ministry is for the whole Christian community to understand and experience the Christian <em>faith<\/em> more deeply and gain a deeper <em>knowledge of God’s Son<\/em>. In this way, believers will be <em>mature in the Lord<\/em> (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The <em>standard<\/em> of maturity is <em>Christ<\/em> himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).<\/p>","summary_ro":"4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).","summary_en":"4:13 The goal of ministry is for the whole Christian community to understand and experience the Christian faith more deeply and gain a deeper knowledge of God’s Son. In this way, believers will be mature in the Lord (see 1 Cor 2:6; 14:20; Phil 3:15; Col 1:28; 4:12; cp. Heb 5:14; Jas 1:4; 3:2). The standard of maturity is Christ himself; the Spirit’s transforming work is to make people fully like Christ (Rom 8:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65455,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93081,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120707,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148333,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":31745,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"False Prophets","title_en":"False Prophets","content_ro":"<h3>PROPHETS, F<span>alse<\/span><\/h3>\n<p>Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, <span>nlt<\/span>).<\/p>\n<p>The false prophet’s message frequently appealed to national pride: Israel was God’s people; God’s temple was in their midst; therefore, all would be well (Jer 7:10). Jeremiah, however, warned them not to be fooled into thinking that just because they had the temple they would never suffer (vv 12-15). Such confrontation between the prophet of God and the national cult is exemplified in Amos’s encounter with Amaziah the priest of Bethel, who accused Amos of conspiring against Israel (Am 7:10-13). Yet Amos was proved right when the northern kingdom fell to the Assyrians in 722 <span>BC<\/span> and the Jews were taken into exile.<\/p>\n<p>The message of the false prophet was usually spurred by self-interest and given to please the people. It was not necessarily his intention to speak falsely, yet when spoken with wrong motivation, his message was often in error. This sometimes means that even a true prophet could become false and occasionally a false prophet could be used of God for the right purpose. For example, Balaam, a non-Israelite with whom God entrusted a vision, found himself in the difficult position of having to please Balak, who had hired him, and the God of Israel, who spoke to him (Nm 22–23). A fascinating story is told in 1 Kings 13 of two nameless prophets—one true and the other false—who abruptly change roles when the lying prophet speaks truth and the true prophet is proven false by disobedience. In the case of Jeremiah in confrontation with Hananiah the son of Azzur, the two prophets meet in the temple to pitch prophecy against prophecy. Hananiah was proved false, though he appeared as a legitimate prophet from Gibeon (Jer 28:1). He prophesied the very thing the people in Jerusalem wanted to hear, namely, the imminent fall of Babylon. Subsequent events, however, proved this thinking wishful. We may therefore say that false prophecy is self-centered, wrongly motivated, and detached from reality.<\/p>\n<p>The concept of the false prophet is carried over into the NT. Our Lord warns against those who disguise themselves as harmless sheep but are in fact wolves ready for the kill. Jesus also warned his disciples that false christs would arise who would try to deceive God’s elect (Mt 24:24). The early church must have been plagued by such pseudoprophets, for the apostolic letters further warn against such men (cf. 2 Pt 2:1; 1 Jn 4:1). In the context of these letters “prophets” and “teachers” are interchangeable, though the original text speaks of them as “false prophets.” While pretending to be Christians, they are deceptive teachers because their instruction is perverse. These people even perform miracles, but with the help of evil spirits, not the Spirit of Christ (cf. Rv 13:11-15).<\/p>\n<p>False prophets, fraudulent spirits, and wrong teachings are recurring problems in the church. Believers should constantly stand guard against those who cleverly lie about the truth (cf. Eph 4:14-16); they should discern the spirits of prophets to determine whether they are from the evil one or from God (1 Cor 12:10-11). We are told not to believe everyone who claims that his or her message is from God, but to “test” the spirits to see whether their message is from the Holy Spirit and whether it agrees with the truth that Jesus is the Son of God in human form (cf. 1 Jn 4:1-3).<\/p>\n<p><em>See also<\/em> Antichrist; False Christs, False Messiahs; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>PROPHETS, F<span>alse<\/span><\/h3>\n<p>Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, <span>nlt<\/span>).<\/p>\n<p>The false prophet’s message frequently appealed to national pride: Israel was God’s people; God’s temple was in their midst; therefore, all would be well (Jer 7:10). Jeremiah, however, warned them not to be fooled into thinking that just because they had the temple they would never suffer (vv 12-15). Such confrontation between the prophet of God and the national cult is exemplified in Amos’s encounter with Amaziah the priest of Bethel, who accused Amos of conspiring against Israel (Am 7:10-13). Yet Amos was proved right when the northern kingdom fell to the Assyrians in 722 <span>BC<\/span> and the Jews were taken into exile.<\/p>\n<p>The message of the false prophet was usually spurred by self-interest and given to please the people. It was not necessarily his intention to speak falsely, yet when spoken with wrong motivation, his message was often in error. This sometimes means that even a true prophet could become false and occasionally a false prophet could be used of God for the right purpose. For example, Balaam, a non-Israelite with whom God entrusted a vision, found himself in the difficult position of having to please Balak, who had hired him, and the God of Israel, who spoke to him (Nm 22–23). A fascinating story is told in 1 Kings 13 of two nameless prophets—one true and the other false—who abruptly change roles when the lying prophet speaks truth and the true prophet is proven false by disobedience. In the case of Jeremiah in confrontation with Hananiah the son of Azzur, the two prophets meet in the temple to pitch prophecy against prophecy. Hananiah was proved false, though he appeared as a legitimate prophet from Gibeon (Jer 28:1). He prophesied the very thing the people in Jerusalem wanted to hear, namely, the imminent fall of Babylon. Subsequent events, however, proved this thinking wishful. We may therefore say that false prophecy is self-centered, wrongly motivated, and detached from reality.<\/p>\n<p>The concept of the false prophet is carried over into the NT. Our Lord warns against those who disguise themselves as harmless sheep but are in fact wolves ready for the kill. Jesus also warned his disciples that false christs would arise who would try to deceive God’s elect (Mt 24:24). The early church must have been plagued by such pseudoprophets, for the apostolic letters further warn against such men (cf. 2 Pt 2:1; 1 Jn 4:1). In the context of these letters “prophets” and “teachers” are interchangeable, though the original text speaks of them as “false prophets.” While pretending to be Christians, they are deceptive teachers because their instruction is perverse. These people even perform miracles, but with the help of evil spirits, not the Spirit of Christ (cf. Rv 13:11-15).<\/p>\n<p>False prophets, fraudulent spirits, and wrong teachings are recurring problems in the church. Believers should constantly stand guard against those who cleverly lie about the truth (cf. Eph 4:14-16); they should discern the spirits of prophets to determine whether they are from the evil one or from God (1 Cor 12:10-11). We are told not to believe everyone who claims that his or her message is from God, but to “test” the spirits to see whether their message is from the Holy Spirit and whether it agrees with the truth that Jesus is the Son of God in human form (cf. 1 Jn 4:1-3).<\/p>\n<p><em>See also<\/em> Antichrist; False Christs, False Messiahs; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"PROPHETS, False Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, ...","summary_en":"PROPHETS, False Spokesmen, heralds, or messengers falsely speaking for, or on behalf of, someone else. The false prophet was often motivated not by loyalty to God but by a desire for popularity. This was the main difference between Jeremiah and his contemporaries. While Jeremiah was foretelling doom (Jer 4:19), the false prophets were assuring the people of peace (6:14; 8:11). The people preferred it that way; they said, “Don’t tell us the truth. Tell us nice things. Tell us lies” (Is 30:10, ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58147,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:14","title_en":"Study Note: Efeseni 4:14","content_ro":"<p><strong>4:14<\/strong> <em>We won’t be tossed and blown about:<\/em> Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false <em>teaching<\/em> (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).<\/p>","content_en":"<p><strong>4:14<\/strong> <em>We won’t be tossed and blown about:<\/em> Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false <em>teaching<\/em> (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).<\/p>","summary_ro":"4:14 We won’t be tossed and blown about: Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false teaching (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).","summary_en":"4:14 We won’t be tossed and blown about: Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false teaching (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:14","title_en":"Study Note: Efeseni 4:14","content_ro":"<p><strong>4:14<\/strong> <em>We won’t be tossed and blown about:<\/em> Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false <em>teaching<\/em> (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).<\/p>","content_en":"<p><strong>4:14<\/strong> <em>We won’t be tossed and blown about:<\/em> Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false <em>teaching<\/em> (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).<\/p>","summary_ro":"4:14 We won’t be tossed and blown about: Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false teaching (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).","summary_en":"4:14 We won’t be tossed and blown about: Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false teaching (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113399,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:14","title_en":"Study Note: Efeseni 4:14","content_ro":"<p><strong>4:14<\/strong> <em>We won’t be tossed and blown about:<\/em> Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false <em>teaching<\/em> (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).<\/p>","content_en":"<p><strong>4:14<\/strong> <em>We won’t be tossed and blown about:<\/em> Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false <em>teaching<\/em> (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).<\/p>","summary_ro":"4:14 We won’t be tossed and blown about: Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false teaching (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).","summary_en":"4:14 We won’t be tossed and blown about: Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false teaching (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141025,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:14","title_en":"Study Note: Efeseni 4:14","content_ro":"<p><strong>4:14<\/strong> <em>We won’t be tossed and blown about:<\/em> Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false <em>teaching<\/em> (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).<\/p>","content_en":"<p><strong>4:14<\/strong> <em>We won’t be tossed and blown about:<\/em> Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false <em>teaching<\/em> (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).<\/p>","summary_ro":"4:14 We won’t be tossed and blown about: Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false teaching (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).","summary_en":"4:14 We won’t be tossed and blown about: Mature Christians, with a well-grounded knowledge of the Good News and of Christ himself, will be able to discern and resist false teaching (see Gal 1:6-7; 3:1; Col 2:8-23; 1 Tim 1:3-7; 4:1-3; 6:3-5, 20; 2 Tim 4:3-4; Titus 1:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":42614,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":70240,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97866,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125492,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Paul (Saul)","title_en":"Paul (Saul)","content_ro":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","content_en":"<h3>Paul (Saul)<\/h3>\n<p>Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament.<\/p>\n<p>Paul was born in Tarsus to Jewish parents who were Roman citizens (which enabled him to also acquire Roman citizenship) and grew up in a traditional Jewish home. A tentmaker (or leatherworker) by trade, he was educated as a Pharisee by the well-known rabbi Gamaliel in Jerusalem. He became active in the violent persecution of Christians as a young man (Acts 22:3-5). But through a life-changing, personal revelation of the resurrected Jesus (9:3-6; 22:6-10), he was radically converted. He then dedicated the rest of his life to proclaiming Jesus as Savior and Lord throughout the Mediterranean world (see Gal 1:11-16). His dedication and hard work, especially among Gentiles (to whom he was specifically called), resulted in the founding of scores of churches during the first century. Most of his letters were written to these churches.<\/p>\n<p>Paul’s belief in Jesus as the Jewish Messiah set him apart from his Jewish contemporaries. His vision of Jesus brought him to the realization that Jesus’ death and resurrection bring righteousness and life-transforming power to those who believe in him. Paul no longer understood righteousness in terms of the careful observance of the law of Moses, but as a gift from God to those who put their trust in Christ, the Savior who died for their sins (Rom 4:1-8). And he was convinced that this gift is for Gentiles as well as Jews.<\/p>\n<p>Paul’s thirteen letters deal with a wide range of issues, such as salvation and what Christians believe about Christ (Romans, Galatians, Ephesians, Colossians), specific problems in the church (1 Corinthians), the nature of Christian life and community (Ephesians, Colossians), and questions about Paul’s own authority as an apostle (2 Corinthians, Galatians). Some of his letters are intended to encourage young believers who are suffering for their faith (Philippians, 1 Thessalonians) or to correct false teachings (Galatians, Colossians, 2 Thessalonians). Still others are written to individuals, giving specific advice related to their life and ministry (1–2 Timothy, Titus, Philemon). Together, these thirteen letters reveal much about the life of the earliest Christians and the problems they faced, and about Paul’s own grace-centered understanding of the Christian faith and life.<\/p>\n<p>Paul’s letters, with their strong focus on Christ, reflect his all-consuming passion for Christ and his twin convictions that (1) salvation is given only to those who put their faith in Christ as Savior (Gal 2:16), and (2) every part of a believer’s life is to be devoted to serving Christ as Lord (Rom 14:7-9; 2 Cor 5:15). Of all the New Testament writers, it is Paul who spells out most clearly what salvation is (Rom 1–8) and gives us the fullest picture of the Christian life and Christian community. Paul’s letters also highlight the power of the Holy Spirit in believers’ lives (Rom 8:9-13; Gal 5:16-25; cp. Gal 2:20; Col 1:27). He encourages believers to pursue the high standard of a life that is truly like Christ (Rom 8:30; Eph 4:13, 15; 5:1-2). Believers are to live a life of love (1 Cor 13:1-13; Eph 5:2) and fully submit to Christ. Paul, more than any other New Testament writer, shows us how and why Christians must always find their deepest roots and motivation in the grace of Christ (Rom 12:1-2). For Paul, the whole of a believer’s life—and indeed, the entire universe—is centered in Christ and Christ alone; everything finds its true meaning only in relation to him (Col 1:15-20; 2:6–3:4).<\/p>\n<p>Luke’s account of Paul’s missionary life, which spans a period of perhaps thirty years, begins with Paul’s preaching in Damascus shortly after his conversion (around <span>AD<\/span> 32–35) and ends with his imprisonment in Rome (<span>AD<\/span> 60–62). But the Pastoral Letters (1 Timothy—Titus) appear to be dated to a later time, and reliable later traditions affirm that Paul was released from prison (around <span>AD<\/span> 62) and continued his missionary activity. He was later rearrested, and after a lifetime of suffering as an evangelist for Christ, he was finally killed in Nero’s persecution of Christians around <span>AD<\/span> 64–67. Paul’s desire, not only to suffer as Christ suffered but also to die as Christ died, was thus fulfilled—with the sure hope of one day being resurrected, just as Christ was resurrected (Phil 3:10-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Acts 7:58–8:3; 9:1-31; 11:25-30; 12:25–28:31; Rom 1:1–16:27; 1 Cor 1:1–16:24; 2 Cor 1:1–13:14; Gal 1:1–6:18; Eph 1:1–6:24; Phil 1:1–4:23; Col 1:1–4:18; 1 Thes 1:1–5:28; 2 Thes 1:1–3:18; 1 Tim 1:1–6:21; 2 Tim 1:1–4:22; Titus 1:1–3:15; Phlm 1:1-25; 2 Pet 3:15-16<\/p>","summary_ro":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","summary_en":"Paul (Saul) Paul was a leading persecutor of the early Christians who later became an apostle of Jesus Christ, the most illustrious of the early Christian missionaries, and the great apostle to the Gentiles. He has done more to shape Christianity than any other individual except Christ himself. We know about him from Luke’s account of his conversion and ministry in Acts and from the thirteen letters bearing his name in the New Testament. Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5444,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Body of Christ","title_en":"Body of Christ","content_ro":"<h3>BODY OF CHRIST<\/h3>\n<p>Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically.<\/p>\n<p class=\"h2\" id=\"ThePhysicalBodyofJesusChrist\">The Physical Body of Jesus Christ<\/p>\n<p>The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Spirit through the virgin Mary (Mt 1:20); the one thus born, humanly speaking, as a descendant of David (Rom 1:3), was also to be called the Son of God (Lk 1:35). The apostle John emphasized that the body of Christ was really human physically, not something gaseous or ethereal (1 Jn 4:2-3) as some persons in John’s day were already beginning to argue. God “became flesh and dwelt among us” (Jn 1:14; cf. Is 53:1-4). Jesus’ earthly body possessed ordinary human characteristics and limitations. That is, as a real human being, Jesus Christ experienced sorrow (Jn 11:35; Heb 5:7-8), weariness (Jn 4:6), thirst (19:28), and pain (vv 1-3).<\/p>\n<p>When Jesus gave up his spirit, his physical body died on the cross (Jn 19:30, 33). The NT proclaims that he bore the sins of the world in his body on the cross (1 Pt 2:24; 1 Jn 2:2; cf. Is 53:5-6). His death is described as a perfect sacrifice for sinners (Heb 9:12-14, 26-28), a sacrifice of his body that makes believers in him holy and righteous (2 Cor 5:21; Heb 10:10).<\/p>\n<p>Christ’s physical body was prepared in the normal way for burial (Mt 27:59; Mk 15:46; Lk 23:53, 56; 24:1; Jn 19:39-40) and placed in the rock tomb of Joseph of Arimathea (Mt 27:57-60; Jn 19:41). On the third day the body of Christ experienced a real physical resurrection, as he had predicted (Jn 2:19-22). He was seen in his physical resurrection body (Mt 28:9; Lk 24:31, 36; Jn 20:10-19, 26). He was heard, touched, and held onto (Mt 28:9; Lk 24:39; Jn 20:17; 1 Jn 1:1). He offered his body, scarred by his crucifixion, to be touched (Lk 24:39; Jn 20:17). The fact that he ate shows that his resurrection body was a physical one (Lk 24:42-43). In addition, Christ’s body was “glorified,” that is, it was not restricted as ordinary bodies are: he entered and left rooms in a remarkable way (Lk 24:31, 36; Jn 20:19, 26). Christ’s bodily resurrection is said in Scripture to guarantee that believers in Christ will experience resurrection of their own bodies (1 Cor 15:20-23, 50-57; Phil 3:20-21).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristintheLordsSupper\">The Body of Christ in the Lord’s Supper<\/p>\n<p>At the last supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20; 1 Cor 11:23-26), which accompanied the Passover supper, Jesus held up a loaf of bread and said, “This is my body”; then he picked up a cup of wine and said, “This is my blood of the covenant” (Mt 26:26, 28). Jesus meant that the bread symbolized his body, which would be broken when he was beaten at his trial and pierced at his crucifixion (Lk 23:33; Jn 19:1-2). The apostle Paul said that Christ, our paschal lamb, was sacrificed for us (1 Cor 5:7), meaning that the Passover lamb in the OT was an object lesson pointing to “the Lamb of God, who takes away the sin of the world!” (Jn 1:29).<\/p>\n<p>For Christians, the body of Christ is viewed symbolically as a broken body (Mt 8:17; 1 Pt 2:24; cf. Is 53:4-5) in the breaking of the bread at the Lord’s Supper. The cup is a sign of his blood poured out, viewed as the central factor in God’s covenant of grace with his people. Jesus referred to “the new covenant in my blood” (Lk 22:20). The whole ceremony of the Lord’s Supper was also to be a memorial (1 Cor 11:25-26). In the ceremony believers are reminded that Christ died for sinners, that is, for the forgiveness of their sins (Mt 26:28). They are also reminded that they are participating in the body of Christ in that they are united with him (Rom 6:1-11; 1 Cor 10:16; Gal 2:20; Phil 3:10).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristthePeopleofGod\">The Body of Christ, the People of God<\/p>\n<p>The phrase “body of Christ” is also used as a metaphor for the whole church, a unity of believers connected with and dependent on Christ. God’s people are thus said to be members of Christ’s “mystical body” (1 Cor 12:27), in fellowship with Christ and spiritually nourished by him (Eph 5:25, 29). A number of other metaphors are also used for the whole people of God, such as the vine (Ps 80:8), temple of God (1 Cor 3:16-17), building (1 Pt 2:5), chosen people (v 9), and family of God (Eph 3:15). Such metaphors amplify the interrelatedness, communion, and dependence of the “body of Christ” upon the living God.<\/p>\n<p>The term “body of Christ” was often used by Paul to remind a local church that it was a vital part of the larger body. Paul said to the church at Rome, “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another” (Rom 12:4-5, <span>rsv<\/span>). Paul taught the Corinthian Christians that they, individually and collectively, were part of the body of Christ (1 Cor 12:27). They and Paul were all baptized by one Spirit into that one body (Eph 5:30).<\/p>\n<p>In a number of passages written by Paul, the church is called the “body” and Christ the “head” (Col 1:18). Christ has been made “head over all things for the church,” which “is his body” (Eph 1:22-23). The body grows by “holding fast to the Head” (Col 2:19). As head of the body, Christ is its Savior (Eph 5:23). The head\/body metaphor stresses the organic dependence of the church on Christ and his lordship over the church. The church finds its self-understanding in terms of its Head. The relationship is organic in that the life flows from, and is sustained by, the Head. The relationship is immediate, direct, and complete. Apart from Christ, both in his historic atoning sacrifice and in his present position at the right hand of God, the church has no existence.<\/p>\n<p>In the NT the term “body of Christ” is used to mean both the universal church and each local group of believers. In both senses the church is said to be the spiritual body in which believing Jews and Gentiles are united (Eph 2:14-16; 3:6; 4:4). It is the body that Christ redeemed (Eph 5:23), over which he presides (Col 1:18) and sovereignly rules (Eph 1:22-23) and for which he supplies strength and unity (Eph 4:15-16; Col 2:19).<\/p>\n<p>Each member of the body of Christ has been given spiritual gifts with which to serve Christ in the body (Rom 12:6; 1 Cor 12:11). Such gifts are enumerated several times in Scripture, and range from apostleship and pastoring to encouraging and showing mercy (Rom 12:7-8; Eph 4:11). The ministry of serving is to be shared by all Christians, for example, through giving to the physical needs of others (Acts 11:29-30; 1 Cor 16:1-4; 2 Cor 8:1-5) and praying for one another (Eph 1:15-23; 3:14-19; 6:18-20). No one should look down on others or on their gifts, since God has chosen each one to function in his or her place in the body (1 Cor 12:14-26). The gifts are given to equip “the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Eph 4:12-13, <span>rsv<\/span>). The goal is “to grow up in every way into him who is the head, into Christ” (vv 15-16, <span>rsv<\/span>). <em>See<\/em> Body; Church; Lord’s Supper, The; Resurrection.<\/p>","content_en":"<h3>BODY OF CHRIST<\/h3>\n<p>Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically.<\/p>\n<p class=\"h2\" id=\"ThePhysicalBodyofJesusChrist\">The Physical Body of Jesus Christ<\/p>\n<p>The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Spirit through the virgin Mary (Mt 1:20); the one thus born, humanly speaking, as a descendant of David (Rom 1:3), was also to be called the Son of God (Lk 1:35). The apostle John emphasized that the body of Christ was really human physically, not something gaseous or ethereal (1 Jn 4:2-3) as some persons in John’s day were already beginning to argue. God “became flesh and dwelt among us” (Jn 1:14; cf. Is 53:1-4). Jesus’ earthly body possessed ordinary human characteristics and limitations. That is, as a real human being, Jesus Christ experienced sorrow (Jn 11:35; Heb 5:7-8), weariness (Jn 4:6), thirst (19:28), and pain (vv 1-3).<\/p>\n<p>When Jesus gave up his spirit, his physical body died on the cross (Jn 19:30, 33). The NT proclaims that he bore the sins of the world in his body on the cross (1 Pt 2:24; 1 Jn 2:2; cf. Is 53:5-6). His death is described as a perfect sacrifice for sinners (Heb 9:12-14, 26-28), a sacrifice of his body that makes believers in him holy and righteous (2 Cor 5:21; Heb 10:10).<\/p>\n<p>Christ’s physical body was prepared in the normal way for burial (Mt 27:59; Mk 15:46; Lk 23:53, 56; 24:1; Jn 19:39-40) and placed in the rock tomb of Joseph of Arimathea (Mt 27:57-60; Jn 19:41). On the third day the body of Christ experienced a real physical resurrection, as he had predicted (Jn 2:19-22). He was seen in his physical resurrection body (Mt 28:9; Lk 24:31, 36; Jn 20:10-19, 26). He was heard, touched, and held onto (Mt 28:9; Lk 24:39; Jn 20:17; 1 Jn 1:1). He offered his body, scarred by his crucifixion, to be touched (Lk 24:39; Jn 20:17). The fact that he ate shows that his resurrection body was a physical one (Lk 24:42-43). In addition, Christ’s body was “glorified,” that is, it was not restricted as ordinary bodies are: he entered and left rooms in a remarkable way (Lk 24:31, 36; Jn 20:19, 26). Christ’s bodily resurrection is said in Scripture to guarantee that believers in Christ will experience resurrection of their own bodies (1 Cor 15:20-23, 50-57; Phil 3:20-21).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristintheLordsSupper\">The Body of Christ in the Lord’s Supper<\/p>\n<p>At the last supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20; 1 Cor 11:23-26), which accompanied the Passover supper, Jesus held up a loaf of bread and said, “This is my body”; then he picked up a cup of wine and said, “This is my blood of the covenant” (Mt 26:26, 28). Jesus meant that the bread symbolized his body, which would be broken when he was beaten at his trial and pierced at his crucifixion (Lk 23:33; Jn 19:1-2). The apostle Paul said that Christ, our paschal lamb, was sacrificed for us (1 Cor 5:7), meaning that the Passover lamb in the OT was an object lesson pointing to “the Lamb of God, who takes away the sin of the world!” (Jn 1:29).<\/p>\n<p>For Christians, the body of Christ is viewed symbolically as a broken body (Mt 8:17; 1 Pt 2:24; cf. Is 53:4-5) in the breaking of the bread at the Lord’s Supper. The cup is a sign of his blood poured out, viewed as the central factor in God’s covenant of grace with his people. Jesus referred to “the new covenant in my blood” (Lk 22:20). The whole ceremony of the Lord’s Supper was also to be a memorial (1 Cor 11:25-26). In the ceremony believers are reminded that Christ died for sinners, that is, for the forgiveness of their sins (Mt 26:28). They are also reminded that they are participating in the body of Christ in that they are united with him (Rom 6:1-11; 1 Cor 10:16; Gal 2:20; Phil 3:10).<\/p>\n<p class=\"h2\" id=\"TheBodyofChristthePeopleofGod\">The Body of Christ, the People of God<\/p>\n<p>The phrase “body of Christ” is also used as a metaphor for the whole church, a unity of believers connected with and dependent on Christ. God’s people are thus said to be members of Christ’s “mystical body” (1 Cor 12:27), in fellowship with Christ and spiritually nourished by him (Eph 5:25, 29). A number of other metaphors are also used for the whole people of God, such as the vine (Ps 80:8), temple of God (1 Cor 3:16-17), building (1 Pt 2:5), chosen people (v 9), and family of God (Eph 3:15). Such metaphors amplify the interrelatedness, communion, and dependence of the “body of Christ” upon the living God.<\/p>\n<p>The term “body of Christ” was often used by Paul to remind a local church that it was a vital part of the larger body. Paul said to the church at Rome, “For as in one body we have many members, and all the members do not have the same function, so we, though many, are one body in Christ, and individually members one of another” (Rom 12:4-5, <span>rsv<\/span>). Paul taught the Corinthian Christians that they, individually and collectively, were part of the body of Christ (1 Cor 12:27). They and Paul were all baptized by one Spirit into that one body (Eph 5:30).<\/p>\n<p>In a number of passages written by Paul, the church is called the “body” and Christ the “head” (Col 1:18). Christ has been made “head over all things for the church,” which “is his body” (Eph 1:22-23). The body grows by “holding fast to the Head” (Col 2:19). As head of the body, Christ is its Savior (Eph 5:23). The head\/body metaphor stresses the organic dependence of the church on Christ and his lordship over the church. The church finds its self-understanding in terms of its Head. The relationship is organic in that the life flows from, and is sustained by, the Head. The relationship is immediate, direct, and complete. Apart from Christ, both in his historic atoning sacrifice and in his present position at the right hand of God, the church has no existence.<\/p>\n<p>In the NT the term “body of Christ” is used to mean both the universal church and each local group of believers. In both senses the church is said to be the spiritual body in which believing Jews and Gentiles are united (Eph 2:14-16; 3:6; 4:4). It is the body that Christ redeemed (Eph 5:23), over which he presides (Col 1:18) and sovereignly rules (Eph 1:22-23) and for which he supplies strength and unity (Eph 4:15-16; Col 2:19).<\/p>\n<p>Each member of the body of Christ has been given spiritual gifts with which to serve Christ in the body (Rom 12:6; 1 Cor 12:11). Such gifts are enumerated several times in Scripture, and range from apostleship and pastoring to encouraging and showing mercy (Rom 12:7-8; Eph 4:11). The ministry of serving is to be shared by all Christians, for example, through giving to the physical needs of others (Acts 11:29-30; 1 Cor 16:1-4; 2 Cor 8:1-5) and praying for one another (Eph 1:15-23; 3:14-19; 6:18-20). No one should look down on others or on their gifts, since God has chosen each one to function in his or her place in the body (1 Cor 12:14-26). The gifts are given to equip “the saints, for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fulness of Christ” (Eph 4:12-13, <span>rsv<\/span>). The goal is “to grow up in every way into him who is the head, into Christ” (vv 15-16, <span>rsv<\/span>). <em>See<\/em> Body; Church; Lord’s Supper, The; Resurrection.<\/p>","summary_ro":"BODY OF CHRIST Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically. The Physical Body of Jesus Christ The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Sp...","summary_en":"BODY OF CHRIST Scriptural phrase referring to (1) the physical body of Jesus Christ, (2) his broken body and shed blood viewed symbolically and memorially in the bread and wine of the Lord’s Supper, and (3) both the local and universal church viewed metaphorically. The Physical Body of Jesus Christ The NT declares that the Son (the second person of the Trinity) had a human body prepared for him by God the Father (Heb 10:5). The earthly body was engendered by the conceptive work of the Holy Sp...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6582,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Church","title_en":"Church","content_ro":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","content_en":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","summary_ro":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","summary_en":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15595,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Head","title_en":"Head","content_ro":"<h3>HEAD<\/h3>\n<p>The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for <em>head<\/em> is also used figuratively in the Old Testament. Frequently, it designates prominence or authority.<\/p>\n<p>To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mountain peaks (Gn 8:5), the tops of buildings (Gn 11:4) or trees (2 Sm 5:24), and river sources (Gn 2:10). The term was commonly used to designate positions of political, military, or familiar authority. In this sense the “head” exercised control over all those subjected to him (Jgs 10:18; 1 Sm 15:17; Ps 18:43; Is 7:8-9; Jer 31:7; Hos 1:11). David was called the “keeper of mine head” (<span>kjv<\/span>) when he served as the bodyguard of Achish (1 Sm 28:2; cf. Jgs 9:53; Ps 68:21).<\/p>\n<p>Greek philosophers used the image of the body to represent the universe. The head of this body—called Zeus or Reason—was considered responsible for the creation and sustenance of the remaining members (celestial beings, humans, animals, plants, and inanimate objects). The universe, or “body,” owed its existence to the “head.”<\/p>\n<p>Between 460 <span>BC<\/span> (the date usually ascribed to the first writings of Hippocrates) and <span>AD<\/span> 200 (the death of Galen, who developed Hippocrates’ findings), Greek medical science came to understand the head as the seat of intelligence. The body was able to operate efficiently only because the brain was capable of interpreting data received from the body (eyes, ears, skin, and so on), and because it was able to send out appropriate impulses to the various members of the body, based upon the data received. The ability of the brain to interpret and direct made the existence of the body completely dependent upon it.<\/p>\n<p>In the NT, the term refers to the actual human head (Mt 5:36; 6:17; 14:8; 26:7; Mk 6:27; 14:3; Lk 7:46; Jn 13:9; 20:7), to apocalyptic beings (Rv 1:14; 4:4; 12:1), and to animals (Rv 9:7, 17, 19; 12:3). Furthermore, it appears in such expressions as “to heap coals of fire upon the head,” meaning to return good for evil (Rom 12:20; cf. Mt 5:44); to “shear” or “anoint the head” expressing a vow (Acts 21:24); and “to lay down the head,” meaning to sleep (Mt 8:20; Lk 9:58).<\/p>\n<p>The apostle Paul drew from the OT metaphorical understanding of the term to express the headship of God over Christ, Christ over man, and man over woman (1 Cor 11:3-16; cf. Eph 5:23). In the light of these relationships, Paul encouraged women at Corinth to wear veils in worship. The veil gave a woman the authority to worship as an equal with men before God. The term is used again with the meaning “authority” to express the lordship of Christ over the universe (Eph 1:21-22; Col 2:10).<\/p>\n<p>Paul used the image of the head and body to express the relationship between Christ and his church (Eph 4:15; 5:23; cf. 1 Cor 12:12-27). In addition to the OT sense, the contributions of medical science in Paul’s day may provide insight into this image, for Christ is not only the dominant ruler over the church but also the dynamic force that provides its direction and unity. The ability of the church to exist and the focal point of its activity are rooted in the work of its “head,” Jesus Christ. In this light, various modern exegetes have argued that headship does not mean “authority” as much as it means “source,” as in the term “fountainhead.” Thus, he who is the head is the source, the supplier. These interpreters see God as being Christ’s supplier, and Christ being the church’s supplier, and man being woman’s supplier.<\/p>","content_en":"<h3>HEAD<\/h3>\n<p>The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for <em>head<\/em> is also used figuratively in the Old Testament. Frequently, it designates prominence or authority.<\/p>\n<p>To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mountain peaks (Gn 8:5), the tops of buildings (Gn 11:4) or trees (2 Sm 5:24), and river sources (Gn 2:10). The term was commonly used to designate positions of political, military, or familiar authority. In this sense the “head” exercised control over all those subjected to him (Jgs 10:18; 1 Sm 15:17; Ps 18:43; Is 7:8-9; Jer 31:7; Hos 1:11). David was called the “keeper of mine head” (<span>kjv<\/span>) when he served as the bodyguard of Achish (1 Sm 28:2; cf. Jgs 9:53; Ps 68:21).<\/p>\n<p>Greek philosophers used the image of the body to represent the universe. The head of this body—called Zeus or Reason—was considered responsible for the creation and sustenance of the remaining members (celestial beings, humans, animals, plants, and inanimate objects). The universe, or “body,” owed its existence to the “head.”<\/p>\n<p>Between 460 <span>BC<\/span> (the date usually ascribed to the first writings of Hippocrates) and <span>AD<\/span> 200 (the death of Galen, who developed Hippocrates’ findings), Greek medical science came to understand the head as the seat of intelligence. The body was able to operate efficiently only because the brain was capable of interpreting data received from the body (eyes, ears, skin, and so on), and because it was able to send out appropriate impulses to the various members of the body, based upon the data received. The ability of the brain to interpret and direct made the existence of the body completely dependent upon it.<\/p>\n<p>In the NT, the term refers to the actual human head (Mt 5:36; 6:17; 14:8; 26:7; Mk 6:27; 14:3; Lk 7:46; Jn 13:9; 20:7), to apocalyptic beings (Rv 1:14; 4:4; 12:1), and to animals (Rv 9:7, 17, 19; 12:3). Furthermore, it appears in such expressions as “to heap coals of fire upon the head,” meaning to return good for evil (Rom 12:20; cf. Mt 5:44); to “shear” or “anoint the head” expressing a vow (Acts 21:24); and “to lay down the head,” meaning to sleep (Mt 8:20; Lk 9:58).<\/p>\n<p>The apostle Paul drew from the OT metaphorical understanding of the term to express the headship of God over Christ, Christ over man, and man over woman (1 Cor 11:3-16; cf. Eph 5:23). In the light of these relationships, Paul encouraged women at Corinth to wear veils in worship. The veil gave a woman the authority to worship as an equal with men before God. The term is used again with the meaning “authority” to express the lordship of Christ over the universe (Eph 1:21-22; Col 2:10).<\/p>\n<p>Paul used the image of the head and body to express the relationship between Christ and his church (Eph 4:15; 5:23; cf. 1 Cor 12:12-27). In addition to the OT sense, the contributions of medical science in Paul’s day may provide insight into this image, for Christ is not only the dominant ruler over the church but also the dynamic force that provides its direction and unity. The ability of the church to exist and the focal point of its activity are rooted in the work of its “head,” Jesus Christ. In this light, various modern exegetes have argued that headship does not mean “authority” as much as it means “source,” as in the term “fountainhead.” Thus, he who is the head is the source, the supplier. These interpreters see God as being Christ’s supplier, and Christ being the church’s supplier, and man being woman’s supplier.<\/p>","summary_ro":"HEAD The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for head is also used figuratively in the Old Testament. Frequently, it designates prominence or authority. To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mounta...","summary_en":"HEAD The uppermost portion of the body, containing the brain, major sense organs, and the mouth. It appears many times in the Bible as a physical description. The Hebrew term for head is also used figuratively in the Old Testament. Frequently, it designates prominence or authority. To raise one’s head was considered an act of pride (Ps 140:9) or honor (Gn 40:20; Pss 3:3; 27:6). Bowing the head signified humility (Is 58:5) or sadness (Lam 2:10). The Hebrew word is used metaphorically of mounta...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":10914,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36292,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spiritual Gifts","title_en":"Spiritual Gifts","content_ro":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","content_en":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","summary_ro":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","summary_en":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40259,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Church Displays God’s Manifold Wisdom","title_en":"The Church Displays God’s Manifold Wisdom","content_ro":"<h3>The Church Displays God’s Manifold Wisdom<\/h3>\n<blockquote><p>The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), God’s masterpiece (2:10); the one new person (v 15); the household of God (v 19); the habitation of God (vv 21-22); the joint body comprised of Jewish and Gentile believers (3:6); the vessel for God to display his manifold wisdom (v 10); the body equaling Christ’s full stature (4:12-13); the full-grown, perfect person (v 13); the body growing into a building (v 16); the bride of Christ (5:23-32); the object of Christ’s love (v 25); the very members of Christ’s body (v 30); and God’s warrior against Satan (6:11-18).<\/p><\/blockquote>\n<p>Paul’s presentation of the church reached its pinnacle in this epistle. The church he pictured with words was the church in ideal perfection, the church as seen from heaven but not yet manifested on earth in fullness. There have been real expressions of this church throughout history, but most would agree that the church has not yet reached the measure of the stature of the fullness of Christ. Nor is it yet the glorious church without spot or blemish. But there is the expectation that the church will grow and grow until its manifestation matches the ideal image.<\/p>","content_en":"<h3>The Church Displays God’s Manifold Wisdom<\/h3>\n<blockquote><p>The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), God’s masterpiece (2:10); the one new person (v 15); the household of God (v 19); the habitation of God (vv 21-22); the joint body comprised of Jewish and Gentile believers (3:6); the vessel for God to display his manifold wisdom (v 10); the body equaling Christ’s full stature (4:12-13); the full-grown, perfect person (v 13); the body growing into a building (v 16); the bride of Christ (5:23-32); the object of Christ’s love (v 25); the very members of Christ’s body (v 30); and God’s warrior against Satan (6:11-18).<\/p><\/blockquote>\n<p>Paul’s presentation of the church reached its pinnacle in this epistle. The church he pictured with words was the church in ideal perfection, the church as seen from heaven but not yet manifested on earth in fullness. There have been real expressions of this church throughout history, but most would agree that the church has not yet reached the measure of the stature of the fullness of Christ. Nor is it yet the glorious church without spot or blemish. But there is the expectation that the church will grow and grow until its manifestation matches the ideal image.<\/p>","summary_ro":"The Church Displays God’s Manifold Wisdom The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), ...","summary_en":"The Church Displays God’s Manifold Wisdom The Epistle to the Ephesians is Paul’s treatise on the universal church, the body of Christ. As such, it is not encumbered with local problems. It soars high above any mundane affairs and takes us into heaven, where we are presented with a heavenly view of the church as it fits into God’s eternal plan. In this epistle Paul paints the church with multifarious splendor. He depicts her as God’s inheritance (1:11); Christ’s body, his fullness (vv 22-23), ...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58148,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:16","title_en":"Study Note: Efeseni 4:16","content_ro":"<p><strong>4:16<\/strong> <em>Each part<\/em> of the <em>body<\/em> plays an important role and <em>helps the other parts grow<\/em>. Christ, the head of the body, works through the individual parts, <em>makes<\/em> them <em>fit together<\/em><em>,<\/em> and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, <em>the whole body<\/em> will be <em>healthy and growing and full of love<\/em> (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).<\/p>","content_en":"<p><strong>4:16<\/strong> <em>Each part<\/em> of the <em>body<\/em> plays an important role and <em>helps the other parts grow<\/em>. Christ, the head of the body, works through the individual parts, <em>makes<\/em> them <em>fit together<\/em><em>,<\/em> and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, <em>the whole body<\/em> will be <em>healthy and growing and full of love<\/em> (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).<\/p>","summary_ro":"4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).","summary_en":"4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85774,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:16","title_en":"Study Note: Efeseni 4:16","content_ro":"<p><strong>4:16<\/strong> <em>Each part<\/em> of the <em>body<\/em> plays an important role and <em>helps the other parts grow<\/em>. Christ, the head of the body, works through the individual parts, <em>makes<\/em> them <em>fit together<\/em><em>,<\/em> and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, <em>the whole body<\/em> will be <em>healthy and growing and full of love<\/em> (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).<\/p>","content_en":"<p><strong>4:16<\/strong> <em>Each part<\/em> of the <em>body<\/em> plays an important role and <em>helps the other parts grow<\/em>. Christ, the head of the body, works through the individual parts, <em>makes<\/em> them <em>fit together<\/em><em>,<\/em> and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, <em>the whole body<\/em> will be <em>healthy and growing and full of love<\/em> (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).<\/p>","summary_ro":"4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).","summary_en":"4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113400,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:16","title_en":"Study Note: Efeseni 4:16","content_ro":"<p><strong>4:16<\/strong> <em>Each part<\/em> of the <em>body<\/em> plays an important role and <em>helps the other parts grow<\/em>. Christ, the head of the body, works through the individual parts, <em>makes<\/em> them <em>fit together<\/em><em>,<\/em> and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, <em>the whole body<\/em> will be <em>healthy and growing and full of love<\/em> (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).<\/p>","content_en":"<p><strong>4:16<\/strong> <em>Each part<\/em> of the <em>body<\/em> plays an important role and <em>helps the other parts grow<\/em>. Christ, the head of the body, works through the individual parts, <em>makes<\/em> them <em>fit together<\/em><em>,<\/em> and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, <em>the whole body<\/em> will be <em>healthy and growing and full of love<\/em> (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).<\/p>","summary_ro":"4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).","summary_en":"4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141026,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:16","title_en":"Study Note: Efeseni 4:16","content_ro":"<p><strong>4:16<\/strong> <em>Each part<\/em> of the <em>body<\/em> plays an important role and <em>helps the other parts grow<\/em>. Christ, the head of the body, works through the individual parts, <em>makes<\/em> them <em>fit together<\/em><em>,<\/em> and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, <em>the whole body<\/em> will be <em>healthy and growing and full of love<\/em> (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).<\/p>","content_en":"<p><strong>4:16<\/strong> <em>Each part<\/em> of the <em>body<\/em> plays an important role and <em>helps the other parts grow<\/em>. Christ, the head of the body, works through the individual parts, <em>makes<\/em> them <em>fit together<\/em><em>,<\/em> and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, <em>the whole body<\/em> will be <em>healthy and growing and full of love<\/em> (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).<\/p>","summary_ro":"4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).","summary_en":"4:16 Each part of the body plays an important role and helps the other parts grow. Christ, the head of the body, works through the individual parts, makes them fit together, and is the ultimate source of growth (see Col 2:19). • When all believers are ministering effectively, the whole body will be healthy and growing and full of love (cp. 1 Cor 8:1). Love is the most important factor in Christian growth (1 Cor 13:1-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":10915,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12990,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Futility","title_en":"Futility","content_ro":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","content_en":"<h3>FUTILITY<\/h3>\n<p>Frustration, vexation, uselessness, and meaninglessness.<\/p>\n<p>In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term <span class=\"hebrew\" lang=\"he\">hevel<\/span> has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “meaninglessness” (see <span>niv<\/span>, <span>nlt<\/span>); in others, “emptiness” (see <span>neb<\/span>); in still others, “uselessness” (see <span>tev<\/span>). One of the best renderings is found in the <span>reb<\/span>: “Futility, utter futility, says the Speaker, everything is futile” (Eccl 1:2). Koheleth points to the futility of all human endeavors that seek to bring lasting satisfaction in and of themselves. One might as well try to “catch the wind.” A person can find permanent meaning and lasting contentment only in God with whom there is no meaninglessness.<\/p>\n<p>In Paul’s writings there are two Greek words, often used synonymously, that convey the idea of futility: <span class=\"greek\" lang=\"el\">kenos<\/span> and <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em> The two words are frequently used together in the Septuagint (e.g., Jb 20:18; Is 37:7; Hos 12:1), in classical Greek, and in Hellenistic Greek. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is the word used in the Septuagint. <span class=\"greek\" lang=\"el\">Kenos<\/span> is used by Paul to signify that which is empty and hollow—hence, pointless and futile. <span class=\"greek\" lang=\"el\">Mataiotes<\/span> is employed by Paul to signify that which is vain and useless—hence, ineffective and futile.<\/p>\n<p>In Paul’s writings <span class=\"greek\" lang=\"el\">kenos<\/span> expresses the emptiness of all that is not filled with spiritual substance; it speaks of the “zeroness” of human words and human endeavors that lack divine content. Nothing comes from this nothingness; it is futility. Paul used <span class=\"greek\" lang=\"el\">kenos<\/span> to describe the hollow utterances (see 1 Tm 6:20) spoken by Judaizers and\/or Gnostics trying to entice the believers with philosophy and empty deceit (see Col 2:8; cf. Eph 5:6). In contrast, Paul claimed that his preaching was not “futile” but purposeful and effective (1 Cor 15:14). He made the same claim for his labor among the believers (1 Thes 2:1). Paul made sure that his labor had not been for nothing (Gal 2:2; 1 Thes 3:5), for he had not been a recipient of God’s grace “to no effect” (1 Cor 15:10). His preaching and labor were not futile but purposeful because the One he had proclaimed and labored for, the risen Lord Jesus, had filled Paul with divine life and substance (v 14).<\/p>\n<p>Paul’s use of <span class=\"greek\" lang=\"el\">mataiotes<\/span> was likely informed by the Septuagint, especially Ecclesiastes. Although the adjective <span class=\"greek\" lang=\"el\">mataios<\/span> was regularly employed in Greek literature to describe that which is vain or empty, <span class=\"greek\" lang=\"el\">mataiotes<\/span> is almost strictly a biblical term used often in the Septuagint to depict uselessness, worthlessness, and futility.<\/p>\n<p>Nowhere in the NT is the kind of futility described in Ecclesiastes so characterized as in Romans 8:20. When Paul speaks of the creation being subjected to futility, he is focusing on the inability of creation to function as it was originally designed to do. When people fell into sin, God subjected the earth to a curse for their sake. Since then, all of the creation’s attempts to express God are doomed to failure until it is released from its bondage. Redeemed humanity must take the lead, then creation—joining in the final redemption—will also be liberated from <span class=\"greek\" lang=\"el\">mataiotes<\/span><em>.<\/em><\/p>\n<p>In other portions, Paul used <span class=\"greek\" lang=\"el\">mataiotes<\/span> to depict the futility that has its source in the thought life of fallen man. He characterizes the “thoughts of the wise” as being futile (1 Cor 3:20), and he describes the Gentiles as those living “in the futility of their minds” because “they are darkened in their understanding, alienated from the life of God because of their ignorance and hardness of heart” (Eph 4:17-18, <span>nrsv<\/span>). The thought life of the unregenerate is futile and aimless because it lacks divine substance and spiritual insight; it produces a life of purposelessness and ineffectiveness. Salvation from <span class=\"greek\" lang=\"el\">mataiotes<\/span> for now comes from the indwelling Spirit of Christ (see Rom 8:10-11, 26-27) and in the future will be given when Christ returns and the believers (along with all creation) receive their full redemption (see Rom 8:22-25).<\/p>","summary_ro":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","summary_en":"FUTILITY Frustration, vexation, uselessness, and meaninglessness. In Ecclesiastes (1:2, 14; 2:1, 11, 15, 17; etc.) the expression appears again and again in a haunting refrain that is difficult to render in an English translation because the Hebrew term hevel has so many connotations. The traditional rendering, “vanity of vanities,” found in many older translations, has been replaced in newer versions with more creative attempts at capturing the meaning. In some translations the idea is “mean...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22751,"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":40199,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Spiritual Blindness","title_en":"Spiritual Blindness","content_ro":"<h3>Spiritual Blindness<\/h3>\n<blockquote><p>Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, <span>nasb<\/span>). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindness is related to “hardness of heart” (Mk 8:17-18; Eph 4:17-18) and is understood as the judgment of God both upon unbelievers (Rom 1:20-21) and upon Israel (Is 29:10; Rom 11:7-8). According to Paul, it is also the work of Satan, who “has blinded the minds of those who don’t believe” (2 Cor 4:4). Healing from spiritual blindness is a special gift of God’s grace through the “new birth” (Jn 3:3) and by seeing “the glorious light of the Good News” (2 Cor 4:4, <span>nlt<\/span>).<\/p><\/blockquote>","content_en":"<h3>Spiritual Blindness<\/h3>\n<blockquote><p>Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, <span>nasb<\/span>). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindness is related to “hardness of heart” (Mk 8:17-18; Eph 4:17-18) and is understood as the judgment of God both upon unbelievers (Rom 1:20-21) and upon Israel (Is 29:10; Rom 11:7-8). According to Paul, it is also the work of Satan, who “has blinded the minds of those who don’t believe” (2 Cor 4:4). Healing from spiritual blindness is a special gift of God’s grace through the “new birth” (Jn 3:3) and by seeing “the glorious light of the Good News” (2 Cor 4:4, <span>nlt<\/span>).<\/p><\/blockquote>","summary_ro":"Spiritual Blindness Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, nasb). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindn...","summary_en":"Spiritual Blindness Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, nasb). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindn...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40322,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Relationship between Ephesians and Colossians","title_en":"The Relationship between Ephesians and Colossians","content_ro":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","content_en":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","summary_ro":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","summary_en":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58149,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:17","title_en":"Study Note: Efeseni 4:17","content_ro":"<p><strong>4:17–5:20<\/strong> Paul gives believers specific guidelines for living a new life in Christ.<\/p>","content_en":"<p><strong>4:17–5:20<\/strong> Paul gives believers specific guidelines for living a new life in Christ.<\/p>","summary_ro":"4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ.","summary_en":"4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58150,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:17","title_en":"Study Note: Efeseni 4:17","content_ro":"<p><strong>4:17<\/strong> God’s people are called to a way of life that is different from that of <em>the Gentiles<\/em> (pagans, unbelievers) of the world.<\/p>","content_en":"<p><strong>4:17<\/strong> God’s people are called to a way of life that is different from that of <em>the Gentiles<\/em> (pagans, unbelievers) of the world.<\/p>","summary_ro":"4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.","summary_en":"4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85775,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:17","title_en":"Study Note: Efeseni 4:17","content_ro":"<p><strong>4:17–5:20<\/strong> Paul gives believers specific guidelines for living a new life in Christ.<\/p>","content_en":"<p><strong>4:17–5:20<\/strong> Paul gives believers specific guidelines for living a new life in Christ.<\/p>","summary_ro":"4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ.","summary_en":"4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85776,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:17","title_en":"Study Note: Efeseni 4:17","content_ro":"<p><strong>4:17<\/strong> God’s people are called to a way of life that is different from that of <em>the Gentiles<\/em> (pagans, unbelievers) of the world.<\/p>","content_en":"<p><strong>4:17<\/strong> God’s people are called to a way of life that is different from that of <em>the Gentiles<\/em> (pagans, unbelievers) of the world.<\/p>","summary_ro":"4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.","summary_en":"4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113401,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:17","title_en":"Study Note: Efeseni 4:17","content_ro":"<p><strong>4:17–5:20<\/strong> Paul gives believers specific guidelines for living a new life in Christ.<\/p>","content_en":"<p><strong>4:17–5:20<\/strong> Paul gives believers specific guidelines for living a new life in Christ.<\/p>","summary_ro":"4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ.","summary_en":"4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113402,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:17","title_en":"Study Note: Efeseni 4:17","content_ro":"<p><strong>4:17<\/strong> God’s people are called to a way of life that is different from that of <em>the Gentiles<\/em> (pagans, unbelievers) of the world.<\/p>","content_en":"<p><strong>4:17<\/strong> God’s people are called to a way of life that is different from that of <em>the Gentiles<\/em> (pagans, unbelievers) of the world.<\/p>","summary_ro":"4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.","summary_en":"4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141027,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:17","title_en":"Study Note: Efeseni 4:17","content_ro":"<p><strong>4:17–5:20<\/strong> Paul gives believers specific guidelines for living a new life in Christ.<\/p>","content_en":"<p><strong>4:17–5:20<\/strong> Paul gives believers specific guidelines for living a new life in Christ.<\/p>","summary_ro":"4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ.","summary_en":"4:17–5:20 Paul gives believers specific guidelines for living a new life in Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141028,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:17","title_en":"Study Note: Efeseni 4:17","content_ro":"<p><strong>4:17<\/strong> God’s people are called to a way of life that is different from that of <em>the Gentiles<\/em> (pagans, unbelievers) of the world.<\/p>","content_en":"<p><strong>4:17<\/strong> God’s people are called to a way of life that is different from that of <em>the Gentiles<\/em> (pagans, unbelievers) of the world.<\/p>","summary_ro":"4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.","summary_en":"4:17 God’s people are called to a way of life that is different from that of the Gentiles (pagans, unbelievers) of the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60228,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67341,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87854,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94967,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115480,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122593,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143106,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150219,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":23208,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Life","title_en":"Life","content_ro":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","content_en":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","summary_ro":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","summary_en":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58151,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:18","title_en":"Study Note: Efeseni 4:18","content_ro":"<p><strong>4:18<\/strong> <em>Their minds are full of darkness<\/em> because their <em>minds<\/em> are <em>closed<\/em> and <em>hearts<\/em> are hard (see 2 Cor 4:4).<\/p>","content_en":"<p><strong>4:18<\/strong> <em>Their minds are full of darkness<\/em> because their <em>minds<\/em> are <em>closed<\/em> and <em>hearts<\/em> are hard (see 2 Cor 4:4).<\/p>","summary_ro":"4:18 Their minds are full of darkness because their minds are closed and hearts are hard (see 2 Cor 4:4).","summary_en":"4:18 Their minds are full of darkness because their minds are closed and hearts are hard (see 2 Cor 4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85777,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:18","title_en":"Study Note: Efeseni 4:18","content_ro":"<p><strong>4:18<\/strong> <em>Their minds are full of darkness<\/em> because their <em>minds<\/em> are <em>closed<\/em> and <em>hearts<\/em> are hard (see 2 Cor 4:4).<\/p>","content_en":"<p><strong>4:18<\/strong> <em>Their minds are full of darkness<\/em> because their <em>minds<\/em> are <em>closed<\/em> and <em>hearts<\/em> are hard (see 2 Cor 4:4).<\/p>","summary_ro":"4:18 Their minds are full of darkness because their minds are closed and hearts are hard (see 2 Cor 4:4).","summary_en":"4:18 Their minds are full of darkness because their minds are closed and hearts are hard (see 2 Cor 4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113403,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:18","title_en":"Study Note: Efeseni 4:18","content_ro":"<p><strong>4:18<\/strong> <em>Their minds are full of darkness<\/em> because their <em>minds<\/em> are <em>closed<\/em> and <em>hearts<\/em> are hard (see 2 Cor 4:4).<\/p>","content_en":"<p><strong>4:18<\/strong> <em>Their minds are full of darkness<\/em> because their <em>minds<\/em> are <em>closed<\/em> and <em>hearts<\/em> are hard (see 2 Cor 4:4).<\/p>","summary_ro":"4:18 Their minds are full of darkness because their minds are closed and hearts are hard (see 2 Cor 4:4).","summary_en":"4:18 Their minds are full of darkness because their minds are closed and hearts are hard (see 2 Cor 4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141029,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:18","title_en":"Study Note: Efeseni 4:18","content_ro":"<p><strong>4:18<\/strong> <em>Their minds are full of darkness<\/em> because their <em>minds<\/em> are <em>closed<\/em> and <em>hearts<\/em> are hard (see 2 Cor 4:4).<\/p>","content_en":"<p><strong>4:18<\/strong> <em>Their minds are full of darkness<\/em> because their <em>minds<\/em> are <em>closed<\/em> and <em>hearts<\/em> are hard (see 2 Cor 4:4).<\/p>","summary_ro":"4:18 Their minds are full of darkness because their minds are closed and hearts are hard (see 2 Cor 4:4).","summary_en":"4:18 Their minds are full of darkness because their minds are closed and hearts are hard (see 2 Cor 4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":22554,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lasciviousness*","title_en":"Lasciviousness*","content_ro":"<h3>LASCIVIOUSNESS*<\/h3>\n<p>Extreme indulgence in sensual pleasures. Modern Bible translations commonly use the words “licentiousness,” “debauchery,” or “sensuality” instead. Lasciviousness occurs when the pursuit of pleasure is carried to the extreme of complete disregard for the integrity of others and for the environment.<\/p>\n<p>Among biblical examples of lasciviousness are the people of Sodom and Gomorrah, who filled their lives with lawless deeds (2 Pt 2:7); the false teachers, who promised freedom but were themselves slaves of corruption (2 Pt 2:2, 18-19; compare Jude 4); and the Gentiles, who were greedy to practice every kind of uncleanness (Eph 4:19). The apostle Paul used “lasciviousness” to refer to sexual excesses (Rom 13:13; 2 Cor 12:21; Gal 5:19), which is likely the word’s sense in Mark 7:22.<\/p>","content_en":"<h3>LASCIVIOUSNESS*<\/h3>\n<p>Extreme indulgence in sensual pleasures. Modern Bible translations commonly use the words “licentiousness,” “debauchery,” or “sensuality” instead. Lasciviousness occurs when the pursuit of pleasure is carried to the extreme of complete disregard for the integrity of others and for the environment.<\/p>\n<p>Among biblical examples of lasciviousness are the people of Sodom and Gomorrah, who filled their lives with lawless deeds (2 Pt 2:7); the false teachers, who promised freedom but were themselves slaves of corruption (2 Pt 2:2, 18-19; compare Jude 4); and the Gentiles, who were greedy to practice every kind of uncleanness (Eph 4:19). The apostle Paul used “lasciviousness” to refer to sexual excesses (Rom 13:13; 2 Cor 12:21; Gal 5:19), which is likely the word’s sense in Mark 7:22.<\/p>","summary_ro":"LASCIVIOUSNESS* Extreme indulgence in sensual pleasures. Modern Bible translations commonly use the words “licentiousness,” “debauchery,” or “sensuality” instead. Lasciviousness occurs when the pursuit of pleasure is carried to the extreme of complete disregard for the integrity of others and for the environment. Among biblical examples of lasciviousness are the people of Sodom and Gomorrah, who filled their lives with lawless deeds (2 Pt 2:7); the false teachers, who promised freedom but wer...","summary_en":"LASCIVIOUSNESS* Extreme indulgence in sensual pleasures. Modern Bible translations commonly use the words “licentiousness,” “debauchery,” or “sensuality” instead. Lasciviousness occurs when the pursuit of pleasure is carried to the extreme of complete disregard for the integrity of others and for the environment. Among biblical examples of lasciviousness are the people of Sodom and Gomorrah, who filled their lives with lawless deeds (2 Pt 2:7); the false teachers, who promised freedom but wer...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58152,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:19","title_en":"Study Note: Efeseni 4:19","content_ro":"<p><strong>4:19<\/strong> <em>no sense of shame:<\/em> The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).<\/p>","content_en":"<p><strong>4:19<\/strong> <em>no sense of shame:<\/em> The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).<\/p>","summary_ro":"4:19 no sense of shame: The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).","summary_en":"4:19 no sense of shame: The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85778,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:19","title_en":"Study Note: Efeseni 4:19","content_ro":"<p><strong>4:19<\/strong> <em>no sense of shame:<\/em> The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).<\/p>","content_en":"<p><strong>4:19<\/strong> <em>no sense of shame:<\/em> The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).<\/p>","summary_ro":"4:19 no sense of shame: The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).","summary_en":"4:19 no sense of shame: The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113404,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:19","title_en":"Study Note: Efeseni 4:19","content_ro":"<p><strong>4:19<\/strong> <em>no sense of shame:<\/em> The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).<\/p>","content_en":"<p><strong>4:19<\/strong> <em>no sense of shame:<\/em> The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).<\/p>","summary_ro":"4:19 no sense of shame: The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).","summary_en":"4:19 no sense of shame: The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141030,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:19","title_en":"Study Note: Efeseni 4:19","content_ro":"<p><strong>4:19<\/strong> <em>no sense of shame:<\/em> The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).<\/p>","content_en":"<p><strong>4:19<\/strong> <em>no sense of shame:<\/em> The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).<\/p>","summary_ro":"4:19 no sense of shame: The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).","summary_en":"4:19 no sense of shame: The hardness of unbelievers’ hearts is reflected in their moral insensitivity and sexual immorality (see Rom 1:21-31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":10916,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58153,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:20","title_en":"Study Note: Efeseni 4:20","content_ro":"<p><strong>4:20-24<\/strong> <em>What you learned about Christ<\/em> is <em>the truth that comes from him<\/em>. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).<\/p>","content_en":"<p><strong>4:20-24<\/strong> <em>What you learned about Christ<\/em> is <em>the truth that comes from him<\/em>. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).<\/p>","summary_ro":"4:20-24 What you learned about Christ is the truth that comes from him. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).","summary_en":"4:20-24 What you learned about Christ is the truth that comes from him. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85779,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:20","title_en":"Study Note: Efeseni 4:20","content_ro":"<p><strong>4:20-24<\/strong> <em>What you learned about Christ<\/em> is <em>the truth that comes from him<\/em>. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).<\/p>","content_en":"<p><strong>4:20-24<\/strong> <em>What you learned about Christ<\/em> is <em>the truth that comes from him<\/em>. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).<\/p>","summary_ro":"4:20-24 What you learned about Christ is the truth that comes from him. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).","summary_en":"4:20-24 What you learned about Christ is the truth that comes from him. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113405,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:20","title_en":"Study Note: Efeseni 4:20","content_ro":"<p><strong>4:20-24<\/strong> <em>What you learned about Christ<\/em> is <em>the truth that comes from him<\/em>. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).<\/p>","content_en":"<p><strong>4:20-24<\/strong> <em>What you learned about Christ<\/em> is <em>the truth that comes from him<\/em>. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).<\/p>","summary_ro":"4:20-24 What you learned about Christ is the truth that comes from him. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).","summary_en":"4:20-24 What you learned about Christ is the truth that comes from him. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141031,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:20","title_en":"Study Note: Efeseni 4:20","content_ro":"<p><strong>4:20-24<\/strong> <em>What you learned about Christ<\/em> is <em>the truth that comes from him<\/em>. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).<\/p>","content_en":"<p><strong>4:20-24<\/strong> <em>What you learned about Christ<\/em> is <em>the truth that comes from him<\/em>. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).<\/p>","summary_ro":"4:20-24 What you learned about Christ is the truth that comes from him. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).","summary_en":"4:20-24 What you learned about Christ is the truth that comes from him. He gives true understanding (cp. John 14:6) and calls his people to an entirely new way of life (cp. Rom 6:3-14; 13:12-14; Col 3:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64442,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92068,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119694,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147320,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Divine Sovereignty and Human Responsibility","title_en":"Divine Sovereignty and Human Responsibility","content_ro":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","content_en":"<h3>Divine Sovereignty and Human Responsibility<\/h3>\n<p>The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45).<\/p>\n<p>At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:15; John 1:12; Rom 10:9-13). God does not coerce people to have faith in him.<\/p>\n<p>Ezekiel 14:9-11 describes an intriguing situation in which God deceives a prophet but then also holds that same prophet accountable for his actions. This leads to a difficult question: How can we reconcile God’s sovereign control over all things with the personal choices and decisions for which we will be called to account?<\/p>\n<p>In giving misleading messages to false prophets, God was simply giving them and their hearers exactly what they wanted (cp. 2 Thes 2:11). Even a false prophet could give a prophecy that led people astray only with the Lord’s permission or direction. Unless God restrained them from their sin, they would choose lies instead of the truth and worship creation in place of the Creator (Rom 1:18-25). God simply gave them permission to enact their hearts’ sinful desires.<\/p>\n<p>The remarkable fact is not that God allows some sinners to persist in their chosen delusions, but that he saves sinners, changes our natures, and gives us the desire to do good for his glory (see Ezek 36:25-26; Rom 8:1-11; Eph 2:10). While we may not be able to completely reconcile this complex tension, we can be assured of the freely offered grace of God and the new life that he gives through his Spirit to all who trust in him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6-7; 1 Kgs 22:19-22; 2 Chr 20:6; Job 1:8-12; 2:2-6; Pss 115:3; 135:6-14; Isa 45:6-7; Lam 3:37-40; Ezek 14:9-11; 17:24; 36:25-26; Dan 2:20-22; Amos 3:6; 4:6-11; Rom 1:18-25; 9:8-33; 12:2; Eph 4:20-24; 2 Thes 2:11-12; Heb 13:20-21; Jas 1:13-14; 4:12-16<\/p>","summary_ro":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","summary_en":"Divine Sovereignty and Human Responsibility The Bible ultimately traces all things back to God’s sovereignty. For example, the fact that the rain falls on the just and unjust alike is part of God’s sovereign plan (Matt 5:45). At the same time, God is in no way responsible for our sin; it is our responsibility because it comes from our own sinful desires. Scripture repeatedly demonstrates that people have the ability to choose to follow God or to reject him (see, e.g., Deut 30:15-20; Josh 24:1...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":67342,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94968,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122594,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150220,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":24194,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Old and New Man","title_en":"Old and New Man","content_ro":"<h3>MAN, Old and New<\/h3>\n<p>Biblical terms used to describe the state of man in relation to Christ. Human beings are created in the image of God and are made to have fellowship with him (Gn 1:26-27). God made known to Adam and Eve his will in a specific situation (2:15-17), yet they used the freedom of their will to disobey God’s command (3:1-7). So the human race is dead in sin (Rom 5:12-21; Eph 2:1-3). The sin of Adam and Eve has been passed on to all humanity (original sin). Born with the tendency toward sin (Ps 51:5), as soon as the age of moral responsibility is reached, individuals begin to commit their own sins. Paul uses the term “old man” to refer to this condition. The old man can keep certain parts of the law and do various good things. But no old man can ever do enough good things to earn his own salvation. The old man must be made into a new man or he will suffer the consequences of his sin. Only God can bring about that radical change. Human beings can only accept by faith God’s gracious gift.<\/p>\n<p>David, in Psalm 51, cries out for God to take away the guilt of his sins. In verse 10 he pleads, “Create in me a clean heart, O God, and put a new and right spirit within me” (<span>rsv<\/span>). God promises in Ezekiel 11:19, 18:31, and 36:26 to give repentant sinners a new heart and a new spirit. In Romans 6:5-11 Paul shows how the old nature has been crucified with Christ, so he can conclude, “So you also must consider yourselves dead to sin and alive to God in Christ Jesus” (6:11). In Ephesians 4:22-24 and Colossians 3:9-10 he shows the believer that he has put off the old man and put on the new man. Jesus speaks of this radical transformation as being born anew—not a second physical birth, as Nicodemus thought, but a spiritual birth (Jn 3:6). Only the grace of God can change the old man into the new man. The old man accepts God’s gracious gift by faith, but even that faith is a gift of God (Eph 2:8). The new man becomes a child of God. He does not immediately become perfect. He must fight against sin throughout this life as he strives to come closer and closer to the ideal of perfect holiness. He will attain that perfection only in the resurrection to come (1 Cor 15:42-45), when all things are made new (Rv 21:5).<\/p>\n<p><em>See also<\/em> Adam (Person); Man; Man, Natural; Regeneration.<\/p>","content_en":"<h3>MAN, Old and New<\/h3>\n<p>Biblical terms used to describe the state of man in relation to Christ. Human beings are created in the image of God and are made to have fellowship with him (Gn 1:26-27). God made known to Adam and Eve his will in a specific situation (2:15-17), yet they used the freedom of their will to disobey God’s command (3:1-7). So the human race is dead in sin (Rom 5:12-21; Eph 2:1-3). The sin of Adam and Eve has been passed on to all humanity (original sin). Born with the tendency toward sin (Ps 51:5), as soon as the age of moral responsibility is reached, individuals begin to commit their own sins. Paul uses the term “old man” to refer to this condition. The old man can keep certain parts of the law and do various good things. But no old man can ever do enough good things to earn his own salvation. The old man must be made into a new man or he will suffer the consequences of his sin. Only God can bring about that radical change. Human beings can only accept by faith God’s gracious gift.<\/p>\n<p>David, in Psalm 51, cries out for God to take away the guilt of his sins. In verse 10 he pleads, “Create in me a clean heart, O God, and put a new and right spirit within me” (<span>rsv<\/span>). God promises in Ezekiel 11:19, 18:31, and 36:26 to give repentant sinners a new heart and a new spirit. In Romans 6:5-11 Paul shows how the old nature has been crucified with Christ, so he can conclude, “So you also must consider yourselves dead to sin and alive to God in Christ Jesus” (6:11). In Ephesians 4:22-24 and Colossians 3:9-10 he shows the believer that he has put off the old man and put on the new man. Jesus speaks of this radical transformation as being born anew—not a second physical birth, as Nicodemus thought, but a spiritual birth (Jn 3:6). Only the grace of God can change the old man into the new man. The old man accepts God’s gracious gift by faith, but even that faith is a gift of God (Eph 2:8). The new man becomes a child of God. He does not immediately become perfect. He must fight against sin throughout this life as he strives to come closer and closer to the ideal of perfect holiness. He will attain that perfection only in the resurrection to come (1 Cor 15:42-45), when all things are made new (Rv 21:5).<\/p>\n<p><em>See also<\/em> Adam (Person); Man; Man, Natural; Regeneration.<\/p>","summary_ro":"MAN, Old and New Biblical terms used to describe the state of man in relation to Christ. Human beings are created in the image of God and are made to have fellowship with him (Gn 1:26-27). God made known to Adam and Eve his will in a specific situation (2:15-17), yet they used the freedom of their will to disobey God’s command (3:1-7). So the human race is dead in sin (Rom 5:12-21; Eph 2:1-3). The sin of Adam and Eve has been passed on to all humanity (original sin). Born with the tendency to...","summary_en":"MAN, Old and New Biblical terms used to describe the state of man in relation to Christ. Human beings are created in the image of God and are made to have fellowship with him (Gn 1:26-27). God made known to Adam and Eve his will in a specific situation (2:15-17), yet they used the freedom of their will to disobey God’s command (3:1-7). So the human race is dead in sin (Rom 5:12-21; Eph 2:1-3). The sin of Adam and Eve has been passed on to all humanity (original sin). Born with the tendency to...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32612,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regeneration*","title_en":"Regeneration*","content_ro":"<h3>REGENERATION*<\/h3>\n<p>Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the <span>kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\n<p>Secular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\n<p>The believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\n<p>Extending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\n<p>The initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\n<p>The present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\n<p><em>See also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","content_en":"<h3>REGENERATION*<\/h3>\n<p>Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the <span>kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\n<p>Secular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\n<p>The believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\n<p>Extending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\n<p>The initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\n<p>The present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\n<p><em>See also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","summary_ro":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","summary_en":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40312,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Relationship between Ephesians and Colossians","title_en":"The Relationship between Ephesians and Colossians","content_ro":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","content_en":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","summary_ro":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","summary_en":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":25782,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mind","title_en":"Mind","content_ro":"<h3>MIND<\/h3>\n<p>One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans.<\/p>\n<p>Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as the context dictates. Thus, precise distinctions among these terms are hard to define. A person is a soul, having a spirit and a heart. Any of these terms may represent the mind. This means that the widely held distinction between the mind as the seat of thinking and the heart as the seat of feeling is alien to the meanings these terms carry in the OT.<\/p>\n<p>While the “mind” denotes a person’s thoughts, the prominent idea of “mind” in the OT is that it denotes the heart (1 Sm 2:35; Ez 11:5; 20:32). The heart is often intended to include the entire inner person and thus often relates especially to the mind. In these instances it relates primarily to the functions of will and memory (Is 46:8; 65:17; Jer 3:16).<\/p>\n<p>The basic patterns of Hebrew reasoning continue in the Gospel accounts. The conception of mind appears quite rarely. When used, it is mostly in connection with the heart—for example, the imaginations of the heart (Lk 1:51). The only other occurrences of the word “mind” come in the statement of the great commandment: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind” (cf. Mt 22:37; Mk 12:30; Lk 10:27). The Gospel writers are unanimous in their agreement that Jesus added “with all your mind” to Deuteronomy 6:5. In Mark, however, the questioner repeats the command of Jesus but with a word for “understanding” in place of the word for “mind” (Mk 12:33).<\/p>\n<p>With the writings of Paul, one moves into the Greek world. Paul understood the mind as distinct from the spirit of man. It possesses the ability to understand and to reason (1 Cor 14:14-19); it is the seat of intelligence. In other places, “mind” is used in a broader sense that includes the entire mental and moral process or state of being of a human (Rom 12:2; Eph 4:23). A human’s actions flow from the inclinations of his or her mind. Whether a person is good or evil depends on the state of the mind.<\/p>\n<p>The state of a person depends upon what or who controls the mind. Romans 8:6-7 speaks of a person’s mind being controlled either by the flesh or by the Spirit. The person whose mind is controlled by the flesh is evil. The mind controlled by the Spirit leads to good. Other passages refer to the inclination of a person’s mind being controlled by the god of this world (2 Cor 4:4). People whose minds are controlled by the “god of this world” will have their minds darkened and will not be able to understand the world as it really is (3:14). It is as a veil over one’s understanding. But the Lord can open people’s minds. For example, Jesus opened the minds of the disciples who walked the Emmaus road with him so that they might understand the Scriptures (Lk 24:45).<\/p>\n<p>For Paul, the action of conversion is considered to be a “renewing of the mind” (Rom 12:2; Eph 4:23). In both cases, the process is one whereby God takes control of the mind of a person through the Holy Spirit and leads the thoughts of that person into proper channels. Thus, the renewed person is given power to make proper value judgments. Such people have new minds with which to make spiritual discernments (1 Cor 2:15-16).<\/p>\n<p><em>See also<\/em> Man; Heart; Soul.<\/p>","content_en":"<h3>MIND<\/h3>\n<p>One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans.<\/p>\n<p>Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as the context dictates. Thus, precise distinctions among these terms are hard to define. A person is a soul, having a spirit and a heart. Any of these terms may represent the mind. This means that the widely held distinction between the mind as the seat of thinking and the heart as the seat of feeling is alien to the meanings these terms carry in the OT.<\/p>\n<p>While the “mind” denotes a person’s thoughts, the prominent idea of “mind” in the OT is that it denotes the heart (1 Sm 2:35; Ez 11:5; 20:32). The heart is often intended to include the entire inner person and thus often relates especially to the mind. In these instances it relates primarily to the functions of will and memory (Is 46:8; 65:17; Jer 3:16).<\/p>\n<p>The basic patterns of Hebrew reasoning continue in the Gospel accounts. The conception of mind appears quite rarely. When used, it is mostly in connection with the heart—for example, the imaginations of the heart (Lk 1:51). The only other occurrences of the word “mind” come in the statement of the great commandment: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind” (cf. Mt 22:37; Mk 12:30; Lk 10:27). The Gospel writers are unanimous in their agreement that Jesus added “with all your mind” to Deuteronomy 6:5. In Mark, however, the questioner repeats the command of Jesus but with a word for “understanding” in place of the word for “mind” (Mk 12:33).<\/p>\n<p>With the writings of Paul, one moves into the Greek world. Paul understood the mind as distinct from the spirit of man. It possesses the ability to understand and to reason (1 Cor 14:14-19); it is the seat of intelligence. In other places, “mind” is used in a broader sense that includes the entire mental and moral process or state of being of a human (Rom 12:2; Eph 4:23). A human’s actions flow from the inclinations of his or her mind. Whether a person is good or evil depends on the state of the mind.<\/p>\n<p>The state of a person depends upon what or who controls the mind. Romans 8:6-7 speaks of a person’s mind being controlled either by the flesh or by the Spirit. The person whose mind is controlled by the flesh is evil. The mind controlled by the Spirit leads to good. Other passages refer to the inclination of a person’s mind being controlled by the god of this world (2 Cor 4:4). People whose minds are controlled by the “god of this world” will have their minds darkened and will not be able to understand the world as it really is (3:14). It is as a veil over one’s understanding. But the Lord can open people’s minds. For example, Jesus opened the minds of the disciples who walked the Emmaus road with him so that they might understand the Scriptures (Lk 24:45).<\/p>\n<p>For Paul, the action of conversion is considered to be a “renewing of the mind” (Rom 12:2; Eph 4:23). In both cases, the process is one whereby God takes control of the mind of a person through the Holy Spirit and leads the thoughts of that person into proper channels. Thus, the renewed person is given power to make proper value judgments. Such people have new minds with which to make spiritual discernments (1 Cor 2:15-16).<\/p>\n<p><em>See also<\/em> Man; Heart; Soul.<\/p>","summary_ro":"MIND One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans. Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as th...","summary_en":"MIND One’s intellectual processes in a narrow sense or, more broadly, the sum total of a person’s mental and moral state of being. To the Hebrew way of thinking, there is no distinctive terminology for the concept of the mind. To the Greek world, the mind plays a very important role in the understanding of humans. Since in the OT there was no separate word that could be used for the human mind, translators of the English versions have supplied other words (“soul,” “spirit,” or “heart”), as th...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32607,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regeneration*","title_en":"Regeneration*","content_ro":"<h3>REGENERATION*<\/h3>\n<p>Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the <span>kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\n<p>Secular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\n<p>The believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\n<p>Extending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\n<p>The initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\n<p>The present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\n<p><em>See also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","content_en":"<h3>REGENERATION*<\/h3>\n<p>Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the <span>kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\n<p>Secular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\n<p>The believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\n<p>Extending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\n<p>The initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\n<p>The present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\n<p><em>See also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","summary_ro":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","summary_en":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":551,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17209,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Image of God","title_en":"Image of God","content_ro":"<h3>IMAGE OF GOD<\/h3>\n<p>Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God.<\/p>\n<p>Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT convey closely related shades of meaning, but the difference between them is no longer thought to be theologically significant.<\/p>\n<p>Because Genesis 2:7 states unambiguously that <em>man<\/em> became a living being, the Bible does not present the view that a previously living creature developed into a human, nor does it suggest that the image of God evolved from a lower form of life. The moment the man and woman became living creatures, they were the image of God. Both male and female share this likeness to God (Gn 1:27).<\/p>\n<p>Other passages that speak of people being created in the image of God are Genesis 5:1, 9:6, 1 Corinthians 11:7, and James 3:9. Ephesians 4:24 and Colossians 3:10 refer to humanity’s redemptive re-creation, but the passages are generally regarded as directly relevant for an understanding of mankind’s original likeness to God. Although explicit references to humans as expressing the image of God are comparatively infrequent in the Bible, the truth itself underlies the whole relation between God and humans and is therefore the presupposition of the entire biblical account.<\/p>\n<p>The affirmation in Genesis 1 that man and woman were made in the image of God is not made of any of the other living creatures. The animals, the fish, and the birds do not share this privilege. It is disputed whether the angels are in the image of God, but certain theologians so view them because they find the image to reside in moral righteousness. However, there is no explicit biblical statement to this effect.<\/p>\n<p>By virtue of his creation from the dust of the ground, mankind has an obvious kinship with the earth. It is not strange, therefore, that the body, both in its constitution and its functions, shows similarities with other earthly creatures. But humans are unique in every aspect of their existence; not some part of a human or some faculty of a human, but a human in his or her wholeness is the image of God. The biblical concept is not that the image is <em>in<\/em> man and woman, but that man and woman <em>are<\/em> the image of God.<\/p>\n<p>However, as man’s kinship with the earth is most clearly visible in his body, so the image of God is best seen when humans are viewed from the perspective of their spirituality. Theologians have sought at this point to enumerate those aspects of spirituality that define humans and set them apart from the animal creation. The image of God is then found to reside in some attribute or combination of attributes, such as rationality, will, freedom, responsibility, or the like. Contemporary theologians prefer not to enumerate attributes, and the Bible does not set forth the image of God in this way. Nevertheless, it is the personality of humans that separates them from the animals and is a reflection of the personality of God. The animals have their existence <em>from<\/em> God, but humans have their being <em>in<\/em> God, and they are his offspring (Acts 17:28-29).<\/p>\n<p>Another major aspect of the image of God doctrine is developed from Ephesians 4:24 and Colossians 3:10. These verses describe the re-creation of the believers in the likeness of God—in righteousness, holiness of the truth, and true knowledge. In other words, Paul declares that the redeemed are re-created into the image of God as they are transformed into the image of Christ, who bears the untainted image of God. Just as the fall into sin was not without its effect on the image of God, so also redemption from sin affects humans as the image of God. Ephesians and Colossians speak of renewal in the image of God the Creator, but other texts become even more specific in view of the mediatorial office of Christ.<\/p>\n<p>Jesus Christ is preeminently the image of God (2 Cor 4:4; Col 1:15; Heb 1:3). Frequently this is understood exclusively as a reference to the deity of Christ. To see Christ is to see the Father (Jn 14:9). However, in the passages cited, it is the incarnate Mediator, the last Adam, who is at least all that God intended the first Adam to be. Incarnation means that Jesus is truly human, and because he is truly human, he is truly the image of God.<\/p>\n<p>As the last Adam and the Mediator of the new covenant, Jesus brings his people into conformity with his own image, the image of the Son of God (Rom 8:29). He who became like his brethren, in the likeness of sinful flesh, destroys sin in order that his brethren might reflect his own glory. They are changed into the same image from glory to glory by the Spirit of the Lord (2 Cor 3:18). The believer is to “put on Christ” (Rom 13:14; Gal 3:27; cf. Eph 4:24; Col 3:10, “the new nature” in the image of God), an action also described as the formation of Christ in the believer (Gal 4:19).<\/p>\n<p>Conformity to the image of Jesus Christ is achieved through the process of sanctification that is ultimately completed at the resurrection. Only then is the body changed until it is fashioned like unto the glorious body of Christ (Phil 3:21). Restoration in the image of Christ carries beyond creation in the image of God, for the image of the earthly is then exchanged for the image of the heavenly (1 Cor 15:49).<\/p>\n<p><em>See also<\/em> Man; Woman.<\/p>","content_en":"<h3>IMAGE OF GOD<\/h3>\n<p>Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God.<\/p>\n<p>Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT convey closely related shades of meaning, but the difference between them is no longer thought to be theologically significant.<\/p>\n<p>Because Genesis 2:7 states unambiguously that <em>man<\/em> became a living being, the Bible does not present the view that a previously living creature developed into a human, nor does it suggest that the image of God evolved from a lower form of life. The moment the man and woman became living creatures, they were the image of God. Both male and female share this likeness to God (Gn 1:27).<\/p>\n<p>Other passages that speak of people being created in the image of God are Genesis 5:1, 9:6, 1 Corinthians 11:7, and James 3:9. Ephesians 4:24 and Colossians 3:10 refer to humanity’s redemptive re-creation, but the passages are generally regarded as directly relevant for an understanding of mankind’s original likeness to God. Although explicit references to humans as expressing the image of God are comparatively infrequent in the Bible, the truth itself underlies the whole relation between God and humans and is therefore the presupposition of the entire biblical account.<\/p>\n<p>The affirmation in Genesis 1 that man and woman were made in the image of God is not made of any of the other living creatures. The animals, the fish, and the birds do not share this privilege. It is disputed whether the angels are in the image of God, but certain theologians so view them because they find the image to reside in moral righteousness. However, there is no explicit biblical statement to this effect.<\/p>\n<p>By virtue of his creation from the dust of the ground, mankind has an obvious kinship with the earth. It is not strange, therefore, that the body, both in its constitution and its functions, shows similarities with other earthly creatures. But humans are unique in every aspect of their existence; not some part of a human or some faculty of a human, but a human in his or her wholeness is the image of God. The biblical concept is not that the image is <em>in<\/em> man and woman, but that man and woman <em>are<\/em> the image of God.<\/p>\n<p>However, as man’s kinship with the earth is most clearly visible in his body, so the image of God is best seen when humans are viewed from the perspective of their spirituality. Theologians have sought at this point to enumerate those aspects of spirituality that define humans and set them apart from the animal creation. The image of God is then found to reside in some attribute or combination of attributes, such as rationality, will, freedom, responsibility, or the like. Contemporary theologians prefer not to enumerate attributes, and the Bible does not set forth the image of God in this way. Nevertheless, it is the personality of humans that separates them from the animals and is a reflection of the personality of God. The animals have their existence <em>from<\/em> God, but humans have their being <em>in<\/em> God, and they are his offspring (Acts 17:28-29).<\/p>\n<p>Another major aspect of the image of God doctrine is developed from Ephesians 4:24 and Colossians 3:10. These verses describe the re-creation of the believers in the likeness of God—in righteousness, holiness of the truth, and true knowledge. In other words, Paul declares that the redeemed are re-created into the image of God as they are transformed into the image of Christ, who bears the untainted image of God. Just as the fall into sin was not without its effect on the image of God, so also redemption from sin affects humans as the image of God. Ephesians and Colossians speak of renewal in the image of God the Creator, but other texts become even more specific in view of the mediatorial office of Christ.<\/p>\n<p>Jesus Christ is preeminently the image of God (2 Cor 4:4; Col 1:15; Heb 1:3). Frequently this is understood exclusively as a reference to the deity of Christ. To see Christ is to see the Father (Jn 14:9). However, in the passages cited, it is the incarnate Mediator, the last Adam, who is at least all that God intended the first Adam to be. Incarnation means that Jesus is truly human, and because he is truly human, he is truly the image of God.<\/p>\n<p>As the last Adam and the Mediator of the new covenant, Jesus brings his people into conformity with his own image, the image of the Son of God (Rom 8:29). He who became like his brethren, in the likeness of sinful flesh, destroys sin in order that his brethren might reflect his own glory. They are changed into the same image from glory to glory by the Spirit of the Lord (2 Cor 3:18). The believer is to “put on Christ” (Rom 13:14; Gal 3:27; cf. Eph 4:24; Col 3:10, “the new nature” in the image of God), an action also described as the formation of Christ in the believer (Gal 4:19).<\/p>\n<p>Conformity to the image of Jesus Christ is achieved through the process of sanctification that is ultimately completed at the resurrection. Only then is the body changed until it is fashioned like unto the glorious body of Christ (Phil 3:21). Restoration in the image of Christ carries beyond creation in the image of God, for the image of the earthly is then exchanged for the image of the heavenly (1 Cor 15:49).<\/p>\n<p><em>See also<\/em> Man; Woman.<\/p>","summary_ro":"IMAGE OF GOD Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God. Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT conve...","summary_en":"IMAGE OF GOD Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God. Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT conve...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27415,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New","title_en":"New","content_ro":"<h3>NEW<\/h3>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\n<p>The early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\n<p>The one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\n<p>The newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the <em>process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","content_en":"<h3>NEW<\/h3>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\n<p>The early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\n<p>The one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\n<p>The newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the <em>process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","summary_ro":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","summary_en":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27484,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creature* New Creation*, New","title_en":"Creation*, New Creature*, New","content_ro":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","content_en":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","summary_ro":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","summary_en":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32613,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regeneration*","title_en":"Regeneration*","content_ro":"<h3>REGENERATION*<\/h3>\n<p>Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the <span>kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\n<p>Secular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\n<p>The believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\n<p>Extending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\n<p>The initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\n<p>The present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\n<p><em>See also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","content_en":"<h3>REGENERATION*<\/h3>\n<p>Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the <span>kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\n<p>Secular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\n<p>The believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\n<p>Extending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\n<p>The initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\n<p>The present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\n<p><em>See also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","summary_ro":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","summary_en":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58154,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:24","title_en":"Study Note: Efeseni 4:24","content_ro":"<p><strong>4:24<\/strong> A believer has a <em>new nature:<\/em> God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).<\/p>","content_en":"<p><strong>4:24<\/strong> A believer has a <em>new nature:<\/em> God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).<\/p>","summary_ro":"4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).","summary_en":"4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85780,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:24","title_en":"Study Note: Efeseni 4:24","content_ro":"<p><strong>4:24<\/strong> A believer has a <em>new nature:<\/em> God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).<\/p>","content_en":"<p><strong>4:24<\/strong> A believer has a <em>new nature:<\/em> God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).<\/p>","summary_ro":"4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).","summary_en":"4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113406,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:24","title_en":"Study Note: Efeseni 4:24","content_ro":"<p><strong>4:24<\/strong> A believer has a <em>new nature:<\/em> God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).<\/p>","content_en":"<p><strong>4:24<\/strong> A believer has a <em>new nature:<\/em> God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).<\/p>","summary_ro":"4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).","summary_en":"4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141032,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:24","title_en":"Study Note: Efeseni 4:24","content_ro":"<p><strong>4:24<\/strong> A believer has a <em>new nature:<\/em> God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).<\/p>","content_en":"<p><strong>4:24<\/strong> A believer has a <em>new nature:<\/em> God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).<\/p>","summary_ro":"4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).","summary_en":"4:24 A believer has a new nature: God’s Spirit expresses his life within the believer (see Col 3:10; cp. Gen 1:26; Rom 12:1-2; Gal 5:22-23). The transforming work of God’s Spirit is part of the gift of salvation (Eph 2:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":9707,"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":23573,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Love","title_en":"Love","content_ro":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","content_en":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","summary_ro":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","summary_en":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58155,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:25","title_en":"Study Note: Efeseni 4:25","content_ro":"<p><strong>4:25<\/strong> <em>Let us tell our neighbors the truth:<\/em> Cp. Zech 8:16. • <em>for we are all parts of the same body:<\/em> See Rom 12:5; 1 Cor 12:12-13, 27.<\/p>","content_en":"<p><strong>4:25<\/strong> <em>Let us tell our neighbors the truth:<\/em> Cp. Zech 8:16. • <em>for we are all parts of the same body:<\/em> See Rom 12:5; 1 Cor 12:12-13, 27.<\/p>","summary_ro":"4:25 Let us tell our neighbors the truth: Cp. Zech 8:16. • for we are all parts of the same body: See Rom 12:5; 1 Cor 12:12-13, 27.","summary_en":"4:25 Let us tell our neighbors the truth: Cp. Zech 8:16. • for we are all parts of the same body: See Rom 12:5; 1 Cor 12:12-13, 27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:25","title_en":"Study Note: Efeseni 4:25","content_ro":"<p><strong>4:25<\/strong> <em>Let us tell our neighbors the truth:<\/em> Cp. Zech 8:16. • <em>for we are all parts of the same body:<\/em> See Rom 12:5; 1 Cor 12:12-13, 27.<\/p>","content_en":"<p><strong>4:25<\/strong> <em>Let us tell our neighbors the truth:<\/em> Cp. Zech 8:16. • <em>for we are all parts of the same body:<\/em> See Rom 12:5; 1 Cor 12:12-13, 27.<\/p>","summary_ro":"4:25 Let us tell our neighbors the truth: Cp. Zech 8:16. • for we are all parts of the same body: See Rom 12:5; 1 Cor 12:12-13, 27.","summary_en":"4:25 Let us tell our neighbors the truth: Cp. Zech 8:16. • for we are all parts of the same body: See Rom 12:5; 1 Cor 12:12-13, 27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113407,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:25","title_en":"Study Note: Efeseni 4:25","content_ro":"<p><strong>4:25<\/strong> <em>Let us tell our neighbors the truth:<\/em> Cp. Zech 8:16. • <em>for we are all parts of the same body:<\/em> See Rom 12:5; 1 Cor 12:12-13, 27.<\/p>","content_en":"<p><strong>4:25<\/strong> <em>Let us tell our neighbors the truth:<\/em> Cp. Zech 8:16. • <em>for we are all parts of the same body:<\/em> See Rom 12:5; 1 Cor 12:12-13, 27.<\/p>","summary_ro":"4:25 Let us tell our neighbors the truth: Cp. Zech 8:16. • for we are all parts of the same body: See Rom 12:5; 1 Cor 12:12-13, 27.","summary_en":"4:25 Let us tell our neighbors the truth: Cp. Zech 8:16. • for we are all parts of the same body: See Rom 12:5; 1 Cor 12:12-13, 27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141033,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:25","title_en":"Study Note: Efeseni 4:25","content_ro":"<p><strong>4:25<\/strong> <em>Let us tell our neighbors the truth:<\/em> Cp. Zech 8:16. • <em>for we are all parts of the same body:<\/em> See Rom 12:5; 1 Cor 12:12-13, 27.<\/p>","content_en":"<p><strong>4:25<\/strong> <em>Let us tell our neighbors the truth:<\/em> Cp. Zech 8:16. • <em>for we are all parts of the same body:<\/em> See Rom 12:5; 1 Cor 12:12-13, 27.<\/p>","summary_ro":"4:25 Let us tell our neighbors the truth: Cp. Zech 8:16. • for we are all parts of the same body: See Rom 12:5; 1 Cor 12:12-13, 27.","summary_en":"4:25 Let us tell our neighbors the truth: Cp. Zech 8:16. • for we are all parts of the same body: See Rom 12:5; 1 Cor 12:12-13, 27.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":1668,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>ANGER<\/h3>\n<p>The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (<span>nlt<\/span>), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, <span>nlt<\/span>)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitterness, wrath, malice, and slander, as attitudes that Christians must rid themselves of once and for all. In his list of attributes for a bishop or pastor of a church, the apostle Paul said that a Christian leader should not be prone to anger, that is, easily provoked (Ti 1:7).<\/p>\n<p>The Bible recognizes that humans get angry; it does not condemn the anger in and of itself but what often happens as the result. Humans have a habit of letting their anger get the best of them, causing them to sin. That is why the apostle Paul said, “Don’t sin by letting anger gain control over you” (Eph 4:26, <span>nlt<\/span>). The longer a person allows anger to continue, the greater the danger that it will develop sinful qualities, giving Satan a foothold (see Eph 4:27).<\/p>\n<p>Anger of a good sort is also spoken of in the Bible. “Righteous indignation” refers to the extreme displeasure of a holy heart unable to tolerate sin of any kind. The anger of God contains this element: man should be good, yet he sins—and God is angry “because they forsook the covenant of the Lord, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them” (Dt 29:25-26, <span>rsv<\/span>). It was in that sense also that Moses’ anger burned on Mt Sinai and caused him to smash the tablets of the covenant on the ground when he saw the golden calf and Israel’s idolatry (Ex 32:19).<\/p>\n<p>In the NT, Mark says that Jesus looked with anger at the Pharisees, who were hoping to catch him breaking their law (Mk 3:5). Jesus’ anger was also shown in his cleansing of the temple (Jn 2:13-22); it should have been a place of prayer but was being used as a place of business. So Jesus “entered the Temple and began to drive out the merchants and their customers. He knocked over the tables of the money changers and the stalls of those selling doves” (Mt 21:12, <span>nlt<\/span>). His holy indignation was neither a weakness nor a sin. Such anger is an appropriate response to iniquity and injustice, especially when they are apparently unpunished.<\/p>","content_en":"<h3>ANGER<\/h3>\n<p>The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (<span>nlt<\/span>), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, <span>nlt<\/span>)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitterness, wrath, malice, and slander, as attitudes that Christians must rid themselves of once and for all. In his list of attributes for a bishop or pastor of a church, the apostle Paul said that a Christian leader should not be prone to anger, that is, easily provoked (Ti 1:7).<\/p>\n<p>The Bible recognizes that humans get angry; it does not condemn the anger in and of itself but what often happens as the result. Humans have a habit of letting their anger get the best of them, causing them to sin. That is why the apostle Paul said, “Don’t sin by letting anger gain control over you” (Eph 4:26, <span>nlt<\/span>). The longer a person allows anger to continue, the greater the danger that it will develop sinful qualities, giving Satan a foothold (see Eph 4:27).<\/p>\n<p>Anger of a good sort is also spoken of in the Bible. “Righteous indignation” refers to the extreme displeasure of a holy heart unable to tolerate sin of any kind. The anger of God contains this element: man should be good, yet he sins—and God is angry “because they forsook the covenant of the Lord, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them” (Dt 29:25-26, <span>rsv<\/span>). It was in that sense also that Moses’ anger burned on Mt Sinai and caused him to smash the tablets of the covenant on the ground when he saw the golden calf and Israel’s idolatry (Ex 32:19).<\/p>\n<p>In the NT, Mark says that Jesus looked with anger at the Pharisees, who were hoping to catch him breaking their law (Mk 3:5). Jesus’ anger was also shown in his cleansing of the temple (Jn 2:13-22); it should have been a place of prayer but was being used as a place of business. So Jesus “entered the Temple and began to drive out the merchants and their customers. He knocked over the tables of the money changers and the stalls of those selling doves” (Mt 21:12, <span>nlt<\/span>). His holy indignation was neither a weakness nor a sin. Such anger is an appropriate response to iniquity and injustice, especially when they are apparently unpunished.<\/p>","summary_ro":"ANGER The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (nlt), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, nlt)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitternes...","summary_en":"ANGER The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (nlt), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, nlt)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitternes...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4670,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Bible*, Canon","title_en":"of the Bible*, Canon","content_ro":"<h3>BIBLE*, C<span>anon of the<\/span><\/h3>\n<p>Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century <span>AD<\/span>, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato, Aristotle, and Homer form a canon of Greek literature, so the NT books became the canon of Christian literature. The criteria for selecting the books in the Jewish canon (the OT) are not known but clearly had to do with their worth in the ongoing life and religion of the worshiping nation. The criteria of the selection of NT books revolved around their “apostolicity,” according to early church writers. Like those of the OT, these books were collected and preserved by local churches in the continuing process of their worship and need for authoritative guidance for Christian living. The formation of the canon was a process, rather than an event, that took several hundred years to reach finality in all parts of the Roman Empire. Local canons were the basis for comparison, and out of them eventually emerged the general canon that exists in Christendom today, although some of the Eastern churches have a NT that is slightly smaller than that accepted in the West. Judaism, as well as Christianity as a whole, believes that the Spirit of God was operative in some providential way in the production and preservation of his Word.<\/p>\n<p class=\"h2\" id=\"CanonoftheOldTestament\">Canon of the Old Testament<\/p>\n<p>The Old Testament is a name that does not appear in Jewish literature. Jews prefer to call their collection of Scriptures the TANAK—an acronym formed from the first letters of <em>Torah<\/em> (Law), <em>Nevi<\/em><em>’<\/em><em>im<\/em> (Prophets), and <em>Kethubim<\/em> (Writings). In Luke 24:44 (<span>niv<\/span>), these are called the “Law of Moses, the Prophets and the Psalms” (the first book of the Writings in the Hebrew Bible). Christians called their collection of writings the New Testament, or covenant, the latter term being a designation earlier used of the agreement God made with Abraham and the patriarchs, which was repeated by Christ to his apostles (Mt 26:28). Christians in the first century considered their new covenant from Christ (1 Cor 11:25) to be a continuation of the one made earlier with the patriarchs (Eph 2:12), spoken of by the prophets (Jer 31:31-34), and which was therefore called a former covenant (Heb 8:7-13; 9:1, 15-22) or in later centuries the OT. The terms “Old” and “New” do not appear in the apostolic fathers of the first and second century or in the apologists of the early- to mid-second century, but they do appear in the latter half of the second century in Justin Martyr (<em>Dialogues<\/em> 11:2), Irenaeus (<em>Against Heresies<\/em> 4.9.1), and Clement of Alexandria (<em>Stromata<\/em> 1:5). In these authors the expression referred more to the covenant itself than to the books containing it, though the transfer was eventually made. The term “canon” was not used in the OT or NT to refer to the Jewish Scriptures. The idea of limitation inherent in the word was not appropriate to the nature of religious authority in Jewish religion during the thousand years when the OT books were being written. Only the Torah was conceived as incapable of being added to or taken from (Dt 4:2). Jewish religion existed for a millennium, from Moses to Malachi, without a closed canon, i.e., an exclusive list of authoritative books. Never in their history did the people of the OT have the entire 39 books of the OT. When their canon was closed is not known. Although some questions were being asked about religious authority by rabbis at Jamnia 20 years after the fall of Jerusalem in <span>AD<\/span> 70, we have our first list of 39 books produced by Melito of Sardis around <span>AD<\/span> 170. That list included no books written after the time of Malachi, unless one is disposed to date Daniel to the second century. The Prophets and the Writings were always considered secondary to the Law. Their composition and collection was a process rather than an event in the life of the people of Israel and functioned largely as a record of the nation’s response to the Law, which was so sacred that it was kept (according to rabbinical tradition: Babylonian Talmud, <em>Baba Bathra<\/em> 14a; cf. also <em>Cairo Damascus Document<\/em> 5.2) in the ark of the covenant that stood in the Holy of Holies in the tabernacle. In Deuteronomy 31:26, however, the Levites were commanded by Moses merely to put the Book of the Law beside the ark. Nevertheless, its very presence in the Holy of Holies establishes its uniqueness in relation to other OT books.<\/p>\n\n<p>The 39 books of the modern OT were originally divided into only 24, according to the uniform testimony of early Hebrew tradition. The Talmud, rabbinic literature, and probably 4 Esdras testify to this arrangement that included five books of the Law, eight Prophets, and eleven Writings (Greek—Hagiographa). Modern Hebrew Bibles reflect this tripartite arrangement that was used in the first three printed editions (Soncino, 1488; Naples, 1491–1493; Brescia, 1492–1494). The Law contained the Pentateuch in our familiar order, Genesis to Deuteronomy. The eight Prophets were Joshua, Judges, Samuel (1 and 2), Kings (1 and 2), Isaiah, Jeremiah, Ezekiel, and the Minor Prophets (all 12), which were considered as one book and arranged in the same order as our English Bibles. The eleven books of Writings contained three of poetry (Ps, Prv, Jb), the Five Scrolls (Sg, Ru, Lam, Eccl, Est), which were read at the important feasts and arranged in the chronological order of their observance, and three of narrative or historical (Dn, Ezr-Neh, 1 and 2 Chr).<\/p>\n<p>Apart from authentic Jewish tradition, efforts were made to divide the books into 21, combining Ruth with Judges, and Lamentations with Jeremiah. Josephus was the first to do so, in the first century <span>AD<\/span>, but he was influenced by the Greek OT, the Septuagint. Origen observed in the early third century that this arrangement also corresponded to the number of letters in the Hebrew alphabet, as did Athanasius in the fourth, and others, including Jerome. It was dubiously concluded that the number of books in the Hebrew Bible had been divinely ordained to agree with the number of letters of the Hebrew alphabet! Church fathers added their support to this coincidence, which became providence to them. All such efforts, however, are of Greek origin and have no support in Hebrew tradition.<\/p>\n<p>The oldest extant manuscripts of the complete OT in Hebrew are the Masoretic Texts, which are no earlier than the eighth century <span>AD<\/span>. Only manuscripts of individual books have been found in the Dead Sea Scrolls. The Masoretic scribes apparently laid down no rules about arrangement of books because there is no uniform order of the Latter Prophets or the Writings in early Hebrew manuscripts. Nor is the situation any different in ancient Greek translations of the Hebrew. Great diversity exists in the order of books in all three of our oldest manuscripts—Codex Alexandrinus, Vaticanus, and Sinaiticus. All the early Christian authors who profess to give the order and contents of the Hebrew Bible but who do not reflect the Hebrew tripartite division are clearly dependent on the Alexandrian order reflected in these Greek editions, rather than on the Hebrew Bible. Modern Protestant Bibles follow the order of the Latin Vulgate and the content of the Hebrew. Both the Vulgate and the Septuagint (Greek translation) contained the Apocrypha, which was never accepted by the Jews. The Roman Catholic Church includes the Apocrypha in its English translations because of the influence of the Vulgate on Catholic tradition. It is considered deuterocanonical.<\/p>\n<p>Even though no uniformity of order was maintained, the Alexandrian order, reflected in the Greek manuscripts, generally arranged books according to their subject matter—narrative, history, poetry, and prophecy, with the apocryphal books appropriately interspersed into these categories. The Hebrew division was totally ignored.<\/p>\n<p>Early Hebrew Bibles divided the text into small paragraphs and larger sections somewhat akin to our paragraphs. These were indicated by spaces left between them—three letters between the small sections and nine letters between the larger ones. The number of sections is not the same in all manuscripts. Jesus probably referred to such sections in his comment concerning the “passage about the bush” (Mk 12:26). Later, liturgical needs led to further divisions of the text for the complete reading of the Law in Babylonian synagogues in one year (54 sections) and in Palestinian synagogues in three years (154 sections). These are reflected in the lectionary cycles marked in some early Hebrew Bibles.<\/p>\n<p>The division of the text into modern chapters, done in the 13th century (c. 1228) for the Latin Vulgate by Stephen Langton, was applied to the Hebrew Bible in 1518 (Bomberg Edition), but the numbers were not given to the chapters until 1571 in the text of Montanus, a Hebrew Bible with Latin interlinear translation. The verses were introduced in Bomberg’s Great Bible of 1547–48 in which every fifth verse was designated by a Hebrew numeral 1, 5, 10, and so on. Verses were inserted into the Latin Vulgate in 1555 in the small octavo edition of Stephanus.<\/p>\n<p class=\"h2\" id=\"CanonoftheNewTestament\">Canon of the New Testament<\/p>\n<p>The NT was written within the period of half a century, several hundred years after the completion of the OT. Both halves of that statement would be questioned by modern critics, who would extend the time span for completion of both Testaments. The writer of this survey is confident of its truthfulness to historic fact, however, and the approach taken to canonization of both OT and NT is based solidly upon that twofold premise.<\/p>\n<p>In a sense, we possess far higher certification of the OT canon than of the NT canon. We refer to the fact of our Lord’s own imprimatur by way of his use of the Hebrew Scriptures as the authoritative Word of God. Yet there is a sense in which Jesus Christ did establish the NT content or canon as well, by way of anticipation. It was he who promised, “The Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” and “he will guide you into all truth” (Jn 14:26; 16:13, <span>niv<\/span>).<\/p>\n\n<p>From this we can derive, in turn, the basic principle of canonicity for the NT. It is identical to that of the OT, since it narrows down to a matter of divine inspiration. Whether we think of the prophets of OT times or the apostles and their God-given associates of the New, the recognition at the very time of their writing that they were authentic spokesmen for God is what determines the intrinsic canonicity of their writing. It is altogether God’s Word only if it is God-breathed. We can be assured that the books under question were received by the church of the apostolic age precisely when they had been certified by an apostle as being thus inspired. The apparent variation, relative to geographic area, in acknowledgment of some of the NT epistles may well reflect the simple fact that this attestation was by its very nature localized at first. Conversely, that all 27 books of the now universally received NT were ultimately agreed upon is evidence that proper attestation was indeed confirmed after rigorous investigation.<\/p>\n<p>Tertullian, an outstanding Christian writer in the first two decades of the third century, was one of the first to call the Christian Scriptures the “New Testament.” That title had appeared earlier (c. 190) in a composition against Montanism, the author of which is unknown. This is significant. Its use placed the NT Scripture on a level of inspiration and authority with the OT.<\/p>\n<p>From available information, the gradual process that led to full and formal public recognition of a fixed canon of the 27 books comprising the NT takes us down into the fourth century of our era. This does not necessarily mean that these Scriptures were lacking recognition in their entirety before that time, but that a need for officially defining the canon was not pressing until then.<\/p>\n<p>Though a much shorter period of time was involved in the writing of the NT than the OT, the geographic range of its origin is far wider. This circumstance alone is sufficient to account for a lack of spontaneous or simultaneous recognition of the precise extent of the NT canon. Because of the geographic isolation of the various recipients of portions of the NT, there was bound to be some lag and uncertainty from one region to another in the acknowledgment of some of the books.<\/p>\n<p>In order to appreciate just what did transpire in the process of canonization of the NT books, we must review the facts available to us. This will enable us to analyze <em>how<\/em> and <em>why<\/em> our early Christian forebears settled upon the 27 books in our NT.<\/p>\n<p>The historic process was a gradual and continuous one, but it will help us understand it if we subdivide the nearly three and a half centuries involved into shorter periods of time. Some speak of three major stages toward canonization. This implies, without justification, that there are readily discernible steps along the way. Others simply present a long list of the names of persons and documents involved. Such a list makes it difficult to sense any motion at all. A somewhat arbitrary breakdown into five periods will be made here, with the reminder that the spreading of the knowledge of sacred literature and the deepening consensus as to its authenticity as inspired Scripture continued uninterruptedly. The periods are:<\/p>\n<p>1. First Century<\/p>\n<li>2. First Half of Second Century<\/li>\n<li>3. Second Half of Second Century<\/li>\n<li>4. Third Century<\/li>\n<li>5. Fourth Century<\/li>\n<p>Again, without meaning to imply that these are clear-cut stages, it will be helpful to notice the major trends observable in each of the periods just identified. In the first period, of course, the various books were written, but they also began to be copied and disseminated among the churches. In the second, as they became more widely known and cherished for their contents, they began to be cited as authoritative. By the end of the third period, they held a recognized place alongside the OT as “Scripture,” and they began to be both translated into regional languages and made the subject of commentaries. During the third century <span>AD<\/span>, our fourth period, the collecting of books into a whole “New Testament” was underway, together with a sifting process that was separating them from other Christian literature. The final, or fifth, period finds the church fathers of the fourth century stating that conclusions regarding the canon have been reached that indicate acceptance by the whole church. Thus, in the most strict and formal sense of the word, the canon had become fixed. It remains to list in greater detail the forces and individuals that produced the written sources witnessing to this remarkable process through which, by God’s providence, we have inherited our NT.<\/p>\n<h5>Period One: First Century<\/h5>\n<p>The principle determining recognition of the authority of the canonical NT writings was established within the content of those writings themselves. There are repeated exhortations for public reading of the apostolic communications. At the close of his First Letter to the Thessalonians, possibly the first book of the NT to be written, Paul says, “I command you in the name of the Lord to read this letter to all the brothers and sisters” (1 Thes 5:27, <span>nlt<\/span>). Earlier in the same letter Paul commends their ready acceptance of his spoken word as “the word of God” (2:13), and in 1 Corinthians 14:37 he speaks similarly of his “writings,” insisting that his message be recognized as a commandment from the Lord himself. (See also Col 4:16; Rv 1:3.) In 2 Peter 3:15-16 Paul’s letters are included with “the other Scriptures.” Since Peter’s is a general letter, widespread knowledge of Paul’s letters is thereby implied. Highly indicative also is Paul’s usage in 1 Timothy 5:18. He follows up the formula “the Scriptures say” by a combined quotation about not muzzling an ox (Dt 25:4) and “the worker deserves his wages” (cf. Lk 10:7). Thus, an equivalence is implied between OT Scripture and a NT Gospel.<\/p>\n<p>In <span>AD<\/span> 95, Clement of Rome wrote to the Christians in Corinth using a free rendering of material from Matthew and Luke. He seems to be strongly influenced by Hebrews and is obviously familiar with Romans and Corinthians. There are also reflections of Ephesians, 1 Timothy, Titus, and 1 Peter.<\/p>\n<h5>Period Two: First Half of Second Century<\/h5>\n<p>One of the earliest NT manuscripts yet discovered, a fragment of John from Egypt known as the John Rylands papyrus, demonstrates how the writings of the apostle John were revered and copied by about <span>AD<\/span> 125, within 30 to 35 years of his death. There is evidence that within 30 years of the apostle’s death all the Gospels and Pauline letters were known and used in all those centers from which any evidence has come down to us. It is true that some of the smaller letters were being questioned as to their authority in some quarters for perhaps another 50 years, but this was due only to uncertainty about their authorship in those particular locales. This demonstrates that acceptance was not being imposed by the actions of councils but was rather happening spontaneously through a normal response on the part of those who had learned the facts about authorship. In those places where the churches were uncertain about the authorship or apostolic approval of certain books, acceptance was slower.<\/p>\n<p>The first three outstanding church fathers, Clement, Polycarp, and Ignatius, used the bulk of the material of the NT in a revealingly casual manner—authenticated Scriptures were being accepted as authoritative without argument. In the writings of these men only Mark (which closely parallels the material of Matthew), 2 Peter, 2 and 3 John, and Jude are not clearly attested.<\/p>\n<p>The Epistles of Ignatius (c. <span>AD<\/span> 115) have correspondences in several places with the Gospels and seem to incorporate language from a number of the Pauline letters. The Didache (or Teaching of the Twelve), perhaps even earlier, makes references to a written Gospel. Most important is the fact that Clement, Barnabas, and Ignatius all draw a clear distinction between their own and the inspired, authoritative apostolic writings.<\/p>\n<p>It is in the Epistle of Barnabas (c. <span>AD<\/span> 130) that we first find the formula “it is written” (4:14) used in reference to a NT book (Mt 22:14). But even before this, Polycarp, who had personal acquaintance with eyewitnesses of our Lord’s ministry, used a combined OT and NT quotation. Citing Paul’s admonition in Ephesians 4:26, where the apostle quotes Psalm 4:4 and makes an addition, Polycarp in his Epistle to the Philippians introduces the reference by “as it is said in these Scriptures” (12:4). Then Papias, bishop of Hierapolis (c. 130–140), in a work preserved for us by Eusebius, mentions by name the Gospels of Matthew and Mark, and his use of them as the basis of exposition indicates his acceptance of them as canonical. Also around <span>AD<\/span> 140, the recently discovered Gospel of Truth (a Gnostic-oriented work probably authored by Valentinius) makes an important contribution. Its use of canonical NT sources, treating them as authoritative, is comprehensive enough to warrant the conclusion that in Rome at this period there was a NT compilation in existence corresponding very closely to our own. Citations are made from the Gospels, Acts, letters of Paul, Hebrews, and the book of Revelation.<\/p>\n<p>The heretic Marcion, by defining a limited canon of his own (c. 140), in effect hastened the day when the orthodox believers needed to declare themselves on this issue. Rejecting the entire OT, Marcion settled for Luke’s Gospel (eliminating chapters 1 and 2 as too Jewish) and Paul’s letters (except for the pastoral ones). Interestingly, especially in the light of Colossians 4:16, he substitutes the name “Laodiceans” for Ephesians.<\/p>\n<p>Near the end of this period, Justin Martyr, in describing the worship services of the early church, puts the apostolic writings on a par with those of the OT prophets. He states that the voice which spoke through the apostles of Christ in the NT was the same as that which spoke through the prophets—the voice of God—and the same voice that Abraham heard, responding in faith and obedience. Justin was also free in his use of “it is written” with quotations from NT Scriptures.<\/p>\n<h5>Period Three: Second Half of Second Century<\/h5>\n<p>Irenaeus had been privileged to begin his Christian training under Polycarp, a disciple of apostles. Then, as a presbyter in Lyons, he had association with Bishop Pothinus, whose own background also included contact with firstgeneration Christians. Irenaeus quotes from almost all the NT on the basis of its authority and asserts that the apostles were endowed with power from on high. They were, he says, “fully informed concerning all things, and had a perfect knowledge . . . having indeed all in equal measure and each one singly the Gospel of God” (<em>Against Heresies<\/em> 3.3). Irenaeus gives reasons why there should be four Gospels. “The word,” he says, “gave us the Gospel in a fourfold shape, but held together by one Spirit.” In addition to the Gospels, he makes reference also to Acts, all the letters of Paul except Philemon, 1 Peter, 1 John, and the book of Revelation.<\/p>\n<p>Tatian, pupil of Justin Martyr, made a harmony of the four Gospels, the <em>Diatessaron,<\/em> attesting to the equal status they had in the church by <span>AD<\/span> 170. Other “gospels” had come into existence by then, but he recognized only the four. Also dating from about 170 was the <em>Muratorian Canon.<\/em> An eighth-century copy of this document was discovered and published in 1740 by librarian L. A. Muratori. The manuscript is mutilated at both ends, but the remaining text makes it evident that Matthew and Mark were included in the now missing part. The fragment begins with Luke and John, cites Acts, 13 Pauline letters, 1 and 2 John, Jude, and Revelation. There follows a statement, “We accept only the Apocalypse of John and Peter, although some of us do not want it [Apocalypse of Peter is 2 Peter?] to be read in the Church.” The list goes on to reject by name various heretical leaders and their writings.<\/p>\n<p>Translated versions existed by this period. In the form of Syriac and Old Latin translations we secure, by <span>AD<\/span> 170, adequate witness from the extreme eastern and western branches of the church, as we might well expect from the other evidence in hand. The NT canon is represented with no additions and the omission of only one book, 2 Peter.<\/p>\n<h5>Period Four: Third Century<\/h5>\n<p>The outstanding Christian name of the third century is that of Origen (<span>AD<\/span> 185– 254). A prodigious scholar and interpreter, he made critical studies of the NT text (alongside his work on the <em>Hexapla<\/em>) and wrote commentaries and homilies on most of the books of the NT, emphasizing their inspiration by God.<\/p>\n<p>Dionysius of Alexandria, pupil of Origen, indicates that while the Western church accepted the book of Revelation from the first, its position in the East was variable. In the case of the Letter to the Hebrews, the situation was reversed. It proved to be more insecure in the West than in the East. When it comes to other contested books (note, incidently, that all in that category have the hindmost position in our present Bibles—Hebrews to Revelation), among the so-called “Catholic Epistles” Dionysius supports James and 2 and 3 John but not 2 Peter or Jude. In other words, even at the end of the third century there was the same lack of finality about certain books as at its beginning.<\/p>\n<h5>Period Five: Fourth Century<\/h5>\n<p>Early in this period, the picture begins to clarify. Eusebius (<span>AD<\/span> 270–340, bishop of Caesarea before 315), the great church historian, sets forth his estimate of the canon in his <em>Ecclesiastical History<\/em> (3.3–25). Herein he makes a straightforward statement on the status of the canon in the early part of the fourth century: (1) Universally agreed upon as canonical were the four Gospels, Acts, letters of Paul (including Hebrews, with question about his authorship), 1 Peter, 1 John, and Revelation. (2) Admitted by a majority, including Eusebius himself, but disputed by some were James, 2 Peter (the most strongly contested), 2 and 3 John, and Jude. (3) The Acts of Paul, the Didache, and Shepherd of Hermas were classified “spurious,” and still other writings were listed as “heretical and absurd.”<\/p>\n<p>It is in the latter half of the fourth century, however, that the NT canon finds full and final declaration. In his <em>Festal Letter<\/em> for Easter, 367, Bishop Athanasius of Alexandria included information designed to eliminate once and for all the use of certain apocryphal books. This letter, with its admonition, “Let no one add to these; let nothing be taken away,” gives us the earliest extant document that specifies our 27 books without qualification. At the close of the century, the Council of Carthage (<span>AD<\/span> 397) decreed that “aside from the canonical Scriptures nothing is to be read in church under the Name of Divine Scriptures.” This, too, lists the 27 books of the NT.<\/p>\n<p>The sudden advance of Christianity under Emperor Constantine (Edict of Milan, 313) had a great deal to do with the reception of all the NT books in the East. When he assigned Eusebius the task of preparing “fifty copies of the Divine Scriptures,” the historian, fully aware of which were the sacred books for which many believers had been willing to lay down their very lives, in effect established the standard that gave recognition to all of the once-doubtful books. In the West, of course, Jerome and Augustine were the leaders who exercised a determinitive influence. Publication of the 27 books in the Vulgate version virtually settled the matter.<\/p>\n<h5>Principles and Factors Determining the Canon<\/h5>\n<p>By its very nature, Holy Scripture, whether OT or NT, is a production given of God, not the work of human creation. The key to canonicity is divine inspiration. Therefore, the method of determination is not one of selection from a number of possible candidates (there are no other candidates, in actuality) but one of reception of authentic material and its consequent recognition by an ever-widening circle as the facts of its origin become known.<\/p>\n<p>In a sense, the movement of Montanus, which was declared heretical by the church of his day (mid-second century), was an impetus toward the recognition of a closed canon of the written Word of God. He taught that the prophetic gift was permanently granted to the church and that he himself was a prophet. The pressure to deal with Montanism, therefore, intensified the search for a basic authority, and apostolic authorship or approval became recognized as the only sure standard for identifying God’s revelation. Even within the Scripture record, first-century prophets were subordinate and subject to apostolic authority (see, for example, 1 Cor 14:29-30; Eph 4:11).<\/p>\n<p>When all things were being reexamined in the Protestant Reformation, some of the Reformers sought means of reassuring themselves and their followers about the canon of Scripture. This was in some ways an unfortunate aspect of Reformation thinking, because once God in his providence had determined for his people the fixed content of Scripture, that became a fact of history and was not a repeatable process. Nevertheless, Luther established a theological test for the books of the Bible (and questioned some of them)—“Do they teach Christ?” Equally subjective, it would seem, was Calvin’s insistence that the Spirit of God bears witness to each individual Christian in any age of church history as to what is his Word and what is not.<\/p>\n<p>Actually, even for the initial acceptance of the written Word, it is neither safe nor sound (as far as Scripture or history teaches us) to say that recognition and reception was an intuitive matter. It was rather a matter of simple obedience to the known commands of Christ and his apostles. As we saw at the outset, our Lord promised (Jn 14:26; 16:13) to communicate all things necessary through his agents. The apostles were conscious of this responsibility and agency as they wrote. Paul’s explanation in 1 Corinthians 2:13 is apropos: “In telling you about these gifts we have even used the very words given to us by the Holy Spirit, not words that we as men might choose. So we use the Holy Spirit’s words to explain the Holy Spirit’s facts” (<span>tlb<\/span>).<\/p>\n<p>Hence, the early church, with closer ties and greater information than is available to us today, examined the testimony of the ancients. They were able to discern which were the authentic and authoritative books by their apostolic origin. Mark’s association with Peter, and Luke’s with Paul, gave them such apostolic approval, and epistles like Hebrews and Jude were also tied in with the apostolic message and ministry. Incontrovertible consistency of doctrine in all the books, including the sometime contested ones, was perhaps a subordinate test. But historically the procedure was essentially one of acceptance and approval of those books that were vouched for by knowledgeable church leaders. Full acceptance by the original recipients followed by a continued acknowledgment and use is an essential factor in the development of the canon.<\/p>\n<p>The church’s concept of canon, derived first of all from the reverence given the OT Scriptures, rested in the conviction that the apostles were uniquely authorized to speak in the name of the one who possessed all authority—the Lord Jesus Christ. The development from there is logical and straightforward. Those who heard Jesus in person were immediately subject to his authority. He personally authenticated his words to the believers. These same believers knew that Jesus authorized his apostles to speak in his name, both during and (more significantly) after his earthly ministry. Apostolic speaking on behalf of Christ was recognized in the church, whether in personal utterance or in written form. Both the spoken word of an apostle and the letter of an apostle constituted the word of Christ.<\/p>\n<p>The generation that followed that of the apostles themselves received the witness of those who knew that the apostles had the right to speak and write in the name of Christ. Consequently, the second and third generation of Christians looked back to apostolic words (writings) as the very words of Christ. This is what is really meant by canonization—recognition of the divinely authenticated Word. Hence, the believers (the church) did not establish the canon but simply bore witness to its extent by recognizing the authority of the word of Christ.<\/p>","content_en":"<h3>BIBLE*, C<span>anon of the<\/span><\/h3>\n<p>Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century <span>AD<\/span>, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato, Aristotle, and Homer form a canon of Greek literature, so the NT books became the canon of Christian literature. The criteria for selecting the books in the Jewish canon (the OT) are not known but clearly had to do with their worth in the ongoing life and religion of the worshiping nation. The criteria of the selection of NT books revolved around their “apostolicity,” according to early church writers. Like those of the OT, these books were collected and preserved by local churches in the continuing process of their worship and need for authoritative guidance for Christian living. The formation of the canon was a process, rather than an event, that took several hundred years to reach finality in all parts of the Roman Empire. Local canons were the basis for comparison, and out of them eventually emerged the general canon that exists in Christendom today, although some of the Eastern churches have a NT that is slightly smaller than that accepted in the West. Judaism, as well as Christianity as a whole, believes that the Spirit of God was operative in some providential way in the production and preservation of his Word.<\/p>\n<p class=\"h2\" id=\"CanonoftheOldTestament\">Canon of the Old Testament<\/p>\n<p>The Old Testament is a name that does not appear in Jewish literature. Jews prefer to call their collection of Scriptures the TANAK—an acronym formed from the first letters of <em>Torah<\/em> (Law), <em>Nevi<\/em><em>’<\/em><em>im<\/em> (Prophets), and <em>Kethubim<\/em> (Writings). In Luke 24:44 (<span>niv<\/span>), these are called the “Law of Moses, the Prophets and the Psalms” (the first book of the Writings in the Hebrew Bible). Christians called their collection of writings the New Testament, or covenant, the latter term being a designation earlier used of the agreement God made with Abraham and the patriarchs, which was repeated by Christ to his apostles (Mt 26:28). Christians in the first century considered their new covenant from Christ (1 Cor 11:25) to be a continuation of the one made earlier with the patriarchs (Eph 2:12), spoken of by the prophets (Jer 31:31-34), and which was therefore called a former covenant (Heb 8:7-13; 9:1, 15-22) or in later centuries the OT. The terms “Old” and “New” do not appear in the apostolic fathers of the first and second century or in the apologists of the early- to mid-second century, but they do appear in the latter half of the second century in Justin Martyr (<em>Dialogues<\/em> 11:2), Irenaeus (<em>Against Heresies<\/em> 4.9.1), and Clement of Alexandria (<em>Stromata<\/em> 1:5). In these authors the expression referred more to the covenant itself than to the books containing it, though the transfer was eventually made. The term “canon” was not used in the OT or NT to refer to the Jewish Scriptures. The idea of limitation inherent in the word was not appropriate to the nature of religious authority in Jewish religion during the thousand years when the OT books were being written. Only the Torah was conceived as incapable of being added to or taken from (Dt 4:2). Jewish religion existed for a millennium, from Moses to Malachi, without a closed canon, i.e., an exclusive list of authoritative books. Never in their history did the people of the OT have the entire 39 books of the OT. When their canon was closed is not known. Although some questions were being asked about religious authority by rabbis at Jamnia 20 years after the fall of Jerusalem in <span>AD<\/span> 70, we have our first list of 39 books produced by Melito of Sardis around <span>AD<\/span> 170. That list included no books written after the time of Malachi, unless one is disposed to date Daniel to the second century. The Prophets and the Writings were always considered secondary to the Law. Their composition and collection was a process rather than an event in the life of the people of Israel and functioned largely as a record of the nation’s response to the Law, which was so sacred that it was kept (according to rabbinical tradition: Babylonian Talmud, <em>Baba Bathra<\/em> 14a; cf. also <em>Cairo Damascus Document<\/em> 5.2) in the ark of the covenant that stood in the Holy of Holies in the tabernacle. In Deuteronomy 31:26, however, the Levites were commanded by Moses merely to put the Book of the Law beside the ark. Nevertheless, its very presence in the Holy of Holies establishes its uniqueness in relation to other OT books.<\/p>\n\n<p>The 39 books of the modern OT were originally divided into only 24, according to the uniform testimony of early Hebrew tradition. The Talmud, rabbinic literature, and probably 4 Esdras testify to this arrangement that included five books of the Law, eight Prophets, and eleven Writings (Greek—Hagiographa). Modern Hebrew Bibles reflect this tripartite arrangement that was used in the first three printed editions (Soncino, 1488; Naples, 1491–1493; Brescia, 1492–1494). The Law contained the Pentateuch in our familiar order, Genesis to Deuteronomy. The eight Prophets were Joshua, Judges, Samuel (1 and 2), Kings (1 and 2), Isaiah, Jeremiah, Ezekiel, and the Minor Prophets (all 12), which were considered as one book and arranged in the same order as our English Bibles. The eleven books of Writings contained three of poetry (Ps, Prv, Jb), the Five Scrolls (Sg, Ru, Lam, Eccl, Est), which were read at the important feasts and arranged in the chronological order of their observance, and three of narrative or historical (Dn, Ezr-Neh, 1 and 2 Chr).<\/p>\n<p>Apart from authentic Jewish tradition, efforts were made to divide the books into 21, combining Ruth with Judges, and Lamentations with Jeremiah. Josephus was the first to do so, in the first century <span>AD<\/span>, but he was influenced by the Greek OT, the Septuagint. Origen observed in the early third century that this arrangement also corresponded to the number of letters in the Hebrew alphabet, as did Athanasius in the fourth, and others, including Jerome. It was dubiously concluded that the number of books in the Hebrew Bible had been divinely ordained to agree with the number of letters of the Hebrew alphabet! Church fathers added their support to this coincidence, which became providence to them. All such efforts, however, are of Greek origin and have no support in Hebrew tradition.<\/p>\n<p>The oldest extant manuscripts of the complete OT in Hebrew are the Masoretic Texts, which are no earlier than the eighth century <span>AD<\/span>. Only manuscripts of individual books have been found in the Dead Sea Scrolls. The Masoretic scribes apparently laid down no rules about arrangement of books because there is no uniform order of the Latter Prophets or the Writings in early Hebrew manuscripts. Nor is the situation any different in ancient Greek translations of the Hebrew. Great diversity exists in the order of books in all three of our oldest manuscripts—Codex Alexandrinus, Vaticanus, and Sinaiticus. All the early Christian authors who profess to give the order and contents of the Hebrew Bible but who do not reflect the Hebrew tripartite division are clearly dependent on the Alexandrian order reflected in these Greek editions, rather than on the Hebrew Bible. Modern Protestant Bibles follow the order of the Latin Vulgate and the content of the Hebrew. Both the Vulgate and the Septuagint (Greek translation) contained the Apocrypha, which was never accepted by the Jews. The Roman Catholic Church includes the Apocrypha in its English translations because of the influence of the Vulgate on Catholic tradition. It is considered deuterocanonical.<\/p>\n<p>Even though no uniformity of order was maintained, the Alexandrian order, reflected in the Greek manuscripts, generally arranged books according to their subject matter—narrative, history, poetry, and prophecy, with the apocryphal books appropriately interspersed into these categories. The Hebrew division was totally ignored.<\/p>\n<p>Early Hebrew Bibles divided the text into small paragraphs and larger sections somewhat akin to our paragraphs. These were indicated by spaces left between them—three letters between the small sections and nine letters between the larger ones. The number of sections is not the same in all manuscripts. Jesus probably referred to such sections in his comment concerning the “passage about the bush” (Mk 12:26). Later, liturgical needs led to further divisions of the text for the complete reading of the Law in Babylonian synagogues in one year (54 sections) and in Palestinian synagogues in three years (154 sections). These are reflected in the lectionary cycles marked in some early Hebrew Bibles.<\/p>\n<p>The division of the text into modern chapters, done in the 13th century (c. 1228) for the Latin Vulgate by Stephen Langton, was applied to the Hebrew Bible in 1518 (Bomberg Edition), but the numbers were not given to the chapters until 1571 in the text of Montanus, a Hebrew Bible with Latin interlinear translation. The verses were introduced in Bomberg’s Great Bible of 1547–48 in which every fifth verse was designated by a Hebrew numeral 1, 5, 10, and so on. Verses were inserted into the Latin Vulgate in 1555 in the small octavo edition of Stephanus.<\/p>\n<p class=\"h2\" id=\"CanonoftheNewTestament\">Canon of the New Testament<\/p>\n<p>The NT was written within the period of half a century, several hundred years after the completion of the OT. Both halves of that statement would be questioned by modern critics, who would extend the time span for completion of both Testaments. The writer of this survey is confident of its truthfulness to historic fact, however, and the approach taken to canonization of both OT and NT is based solidly upon that twofold premise.<\/p>\n<p>In a sense, we possess far higher certification of the OT canon than of the NT canon. We refer to the fact of our Lord’s own imprimatur by way of his use of the Hebrew Scriptures as the authoritative Word of God. Yet there is a sense in which Jesus Christ did establish the NT content or canon as well, by way of anticipation. It was he who promised, “The Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” and “he will guide you into all truth” (Jn 14:26; 16:13, <span>niv<\/span>).<\/p>\n\n<p>From this we can derive, in turn, the basic principle of canonicity for the NT. It is identical to that of the OT, since it narrows down to a matter of divine inspiration. Whether we think of the prophets of OT times or the apostles and their God-given associates of the New, the recognition at the very time of their writing that they were authentic spokesmen for God is what determines the intrinsic canonicity of their writing. It is altogether God’s Word only if it is God-breathed. We can be assured that the books under question were received by the church of the apostolic age precisely when they had been certified by an apostle as being thus inspired. The apparent variation, relative to geographic area, in acknowledgment of some of the NT epistles may well reflect the simple fact that this attestation was by its very nature localized at first. Conversely, that all 27 books of the now universally received NT were ultimately agreed upon is evidence that proper attestation was indeed confirmed after rigorous investigation.<\/p>\n<p>Tertullian, an outstanding Christian writer in the first two decades of the third century, was one of the first to call the Christian Scriptures the “New Testament.” That title had appeared earlier (c. 190) in a composition against Montanism, the author of which is unknown. This is significant. Its use placed the NT Scripture on a level of inspiration and authority with the OT.<\/p>\n<p>From available information, the gradual process that led to full and formal public recognition of a fixed canon of the 27 books comprising the NT takes us down into the fourth century of our era. This does not necessarily mean that these Scriptures were lacking recognition in their entirety before that time, but that a need for officially defining the canon was not pressing until then.<\/p>\n<p>Though a much shorter period of time was involved in the writing of the NT than the OT, the geographic range of its origin is far wider. This circumstance alone is sufficient to account for a lack of spontaneous or simultaneous recognition of the precise extent of the NT canon. Because of the geographic isolation of the various recipients of portions of the NT, there was bound to be some lag and uncertainty from one region to another in the acknowledgment of some of the books.<\/p>\n<p>In order to appreciate just what did transpire in the process of canonization of the NT books, we must review the facts available to us. This will enable us to analyze <em>how<\/em> and <em>why<\/em> our early Christian forebears settled upon the 27 books in our NT.<\/p>\n<p>The historic process was a gradual and continuous one, but it will help us understand it if we subdivide the nearly three and a half centuries involved into shorter periods of time. Some speak of three major stages toward canonization. This implies, without justification, that there are readily discernible steps along the way. Others simply present a long list of the names of persons and documents involved. Such a list makes it difficult to sense any motion at all. A somewhat arbitrary breakdown into five periods will be made here, with the reminder that the spreading of the knowledge of sacred literature and the deepening consensus as to its authenticity as inspired Scripture continued uninterruptedly. The periods are:<\/p>\n<p>1. First Century<\/p>\n<li>2. First Half of Second Century<\/li>\n<li>3. Second Half of Second Century<\/li>\n<li>4. Third Century<\/li>\n<li>5. Fourth Century<\/li>\n<p>Again, without meaning to imply that these are clear-cut stages, it will be helpful to notice the major trends observable in each of the periods just identified. In the first period, of course, the various books were written, but they also began to be copied and disseminated among the churches. In the second, as they became more widely known and cherished for their contents, they began to be cited as authoritative. By the end of the third period, they held a recognized place alongside the OT as “Scripture,” and they began to be both translated into regional languages and made the subject of commentaries. During the third century <span>AD<\/span>, our fourth period, the collecting of books into a whole “New Testament” was underway, together with a sifting process that was separating them from other Christian literature. The final, or fifth, period finds the church fathers of the fourth century stating that conclusions regarding the canon have been reached that indicate acceptance by the whole church. Thus, in the most strict and formal sense of the word, the canon had become fixed. It remains to list in greater detail the forces and individuals that produced the written sources witnessing to this remarkable process through which, by God’s providence, we have inherited our NT.<\/p>\n<h5>Period One: First Century<\/h5>\n<p>The principle determining recognition of the authority of the canonical NT writings was established within the content of those writings themselves. There are repeated exhortations for public reading of the apostolic communications. At the close of his First Letter to the Thessalonians, possibly the first book of the NT to be written, Paul says, “I command you in the name of the Lord to read this letter to all the brothers and sisters” (1 Thes 5:27, <span>nlt<\/span>). Earlier in the same letter Paul commends their ready acceptance of his spoken word as “the word of God” (2:13), and in 1 Corinthians 14:37 he speaks similarly of his “writings,” insisting that his message be recognized as a commandment from the Lord himself. (See also Col 4:16; Rv 1:3.) In 2 Peter 3:15-16 Paul’s letters are included with “the other Scriptures.” Since Peter’s is a general letter, widespread knowledge of Paul’s letters is thereby implied. Highly indicative also is Paul’s usage in 1 Timothy 5:18. He follows up the formula “the Scriptures say” by a combined quotation about not muzzling an ox (Dt 25:4) and “the worker deserves his wages” (cf. Lk 10:7). Thus, an equivalence is implied between OT Scripture and a NT Gospel.<\/p>\n<p>In <span>AD<\/span> 95, Clement of Rome wrote to the Christians in Corinth using a free rendering of material from Matthew and Luke. He seems to be strongly influenced by Hebrews and is obviously familiar with Romans and Corinthians. There are also reflections of Ephesians, 1 Timothy, Titus, and 1 Peter.<\/p>\n<h5>Period Two: First Half of Second Century<\/h5>\n<p>One of the earliest NT manuscripts yet discovered, a fragment of John from Egypt known as the John Rylands papyrus, demonstrates how the writings of the apostle John were revered and copied by about <span>AD<\/span> 125, within 30 to 35 years of his death. There is evidence that within 30 years of the apostle’s death all the Gospels and Pauline letters were known and used in all those centers from which any evidence has come down to us. It is true that some of the smaller letters were being questioned as to their authority in some quarters for perhaps another 50 years, but this was due only to uncertainty about their authorship in those particular locales. This demonstrates that acceptance was not being imposed by the actions of councils but was rather happening spontaneously through a normal response on the part of those who had learned the facts about authorship. In those places where the churches were uncertain about the authorship or apostolic approval of certain books, acceptance was slower.<\/p>\n<p>The first three outstanding church fathers, Clement, Polycarp, and Ignatius, used the bulk of the material of the NT in a revealingly casual manner—authenticated Scriptures were being accepted as authoritative without argument. In the writings of these men only Mark (which closely parallels the material of Matthew), 2 Peter, 2 and 3 John, and Jude are not clearly attested.<\/p>\n<p>The Epistles of Ignatius (c. <span>AD<\/span> 115) have correspondences in several places with the Gospels and seem to incorporate language from a number of the Pauline letters. The Didache (or Teaching of the Twelve), perhaps even earlier, makes references to a written Gospel. Most important is the fact that Clement, Barnabas, and Ignatius all draw a clear distinction between their own and the inspired, authoritative apostolic writings.<\/p>\n<p>It is in the Epistle of Barnabas (c. <span>AD<\/span> 130) that we first find the formula “it is written” (4:14) used in reference to a NT book (Mt 22:14). But even before this, Polycarp, who had personal acquaintance with eyewitnesses of our Lord’s ministry, used a combined OT and NT quotation. Citing Paul’s admonition in Ephesians 4:26, where the apostle quotes Psalm 4:4 and makes an addition, Polycarp in his Epistle to the Philippians introduces the reference by “as it is said in these Scriptures” (12:4). Then Papias, bishop of Hierapolis (c. 130–140), in a work preserved for us by Eusebius, mentions by name the Gospels of Matthew and Mark, and his use of them as the basis of exposition indicates his acceptance of them as canonical. Also around <span>AD<\/span> 140, the recently discovered Gospel of Truth (a Gnostic-oriented work probably authored by Valentinius) makes an important contribution. Its use of canonical NT sources, treating them as authoritative, is comprehensive enough to warrant the conclusion that in Rome at this period there was a NT compilation in existence corresponding very closely to our own. Citations are made from the Gospels, Acts, letters of Paul, Hebrews, and the book of Revelation.<\/p>\n<p>The heretic Marcion, by defining a limited canon of his own (c. 140), in effect hastened the day when the orthodox believers needed to declare themselves on this issue. Rejecting the entire OT, Marcion settled for Luke’s Gospel (eliminating chapters 1 and 2 as too Jewish) and Paul’s letters (except for the pastoral ones). Interestingly, especially in the light of Colossians 4:16, he substitutes the name “Laodiceans” for Ephesians.<\/p>\n<p>Near the end of this period, Justin Martyr, in describing the worship services of the early church, puts the apostolic writings on a par with those of the OT prophets. He states that the voice which spoke through the apostles of Christ in the NT was the same as that which spoke through the prophets—the voice of God—and the same voice that Abraham heard, responding in faith and obedience. Justin was also free in his use of “it is written” with quotations from NT Scriptures.<\/p>\n<h5>Period Three: Second Half of Second Century<\/h5>\n<p>Irenaeus had been privileged to begin his Christian training under Polycarp, a disciple of apostles. Then, as a presbyter in Lyons, he had association with Bishop Pothinus, whose own background also included contact with firstgeneration Christians. Irenaeus quotes from almost all the NT on the basis of its authority and asserts that the apostles were endowed with power from on high. They were, he says, “fully informed concerning all things, and had a perfect knowledge . . . having indeed all in equal measure and each one singly the Gospel of God” (<em>Against Heresies<\/em> 3.3). Irenaeus gives reasons why there should be four Gospels. “The word,” he says, “gave us the Gospel in a fourfold shape, but held together by one Spirit.” In addition to the Gospels, he makes reference also to Acts, all the letters of Paul except Philemon, 1 Peter, 1 John, and the book of Revelation.<\/p>\n<p>Tatian, pupil of Justin Martyr, made a harmony of the four Gospels, the <em>Diatessaron,<\/em> attesting to the equal status they had in the church by <span>AD<\/span> 170. Other “gospels” had come into existence by then, but he recognized only the four. Also dating from about 170 was the <em>Muratorian Canon.<\/em> An eighth-century copy of this document was discovered and published in 1740 by librarian L. A. Muratori. The manuscript is mutilated at both ends, but the remaining text makes it evident that Matthew and Mark were included in the now missing part. The fragment begins with Luke and John, cites Acts, 13 Pauline letters, 1 and 2 John, Jude, and Revelation. There follows a statement, “We accept only the Apocalypse of John and Peter, although some of us do not want it [Apocalypse of Peter is 2 Peter?] to be read in the Church.” The list goes on to reject by name various heretical leaders and their writings.<\/p>\n<p>Translated versions existed by this period. In the form of Syriac and Old Latin translations we secure, by <span>AD<\/span> 170, adequate witness from the extreme eastern and western branches of the church, as we might well expect from the other evidence in hand. The NT canon is represented with no additions and the omission of only one book, 2 Peter.<\/p>\n<h5>Period Four: Third Century<\/h5>\n<p>The outstanding Christian name of the third century is that of Origen (<span>AD<\/span> 185– 254). A prodigious scholar and interpreter, he made critical studies of the NT text (alongside his work on the <em>Hexapla<\/em>) and wrote commentaries and homilies on most of the books of the NT, emphasizing their inspiration by God.<\/p>\n<p>Dionysius of Alexandria, pupil of Origen, indicates that while the Western church accepted the book of Revelation from the first, its position in the East was variable. In the case of the Letter to the Hebrews, the situation was reversed. It proved to be more insecure in the West than in the East. When it comes to other contested books (note, incidently, that all in that category have the hindmost position in our present Bibles—Hebrews to Revelation), among the so-called “Catholic Epistles” Dionysius supports James and 2 and 3 John but not 2 Peter or Jude. In other words, even at the end of the third century there was the same lack of finality about certain books as at its beginning.<\/p>\n<h5>Period Five: Fourth Century<\/h5>\n<p>Early in this period, the picture begins to clarify. Eusebius (<span>AD<\/span> 270–340, bishop of Caesarea before 315), the great church historian, sets forth his estimate of the canon in his <em>Ecclesiastical History<\/em> (3.3–25). Herein he makes a straightforward statement on the status of the canon in the early part of the fourth century: (1) Universally agreed upon as canonical were the four Gospels, Acts, letters of Paul (including Hebrews, with question about his authorship), 1 Peter, 1 John, and Revelation. (2) Admitted by a majority, including Eusebius himself, but disputed by some were James, 2 Peter (the most strongly contested), 2 and 3 John, and Jude. (3) The Acts of Paul, the Didache, and Shepherd of Hermas were classified “spurious,” and still other writings were listed as “heretical and absurd.”<\/p>\n<p>It is in the latter half of the fourth century, however, that the NT canon finds full and final declaration. In his <em>Festal Letter<\/em> for Easter, 367, Bishop Athanasius of Alexandria included information designed to eliminate once and for all the use of certain apocryphal books. This letter, with its admonition, “Let no one add to these; let nothing be taken away,” gives us the earliest extant document that specifies our 27 books without qualification. At the close of the century, the Council of Carthage (<span>AD<\/span> 397) decreed that “aside from the canonical Scriptures nothing is to be read in church under the Name of Divine Scriptures.” This, too, lists the 27 books of the NT.<\/p>\n<p>The sudden advance of Christianity under Emperor Constantine (Edict of Milan, 313) had a great deal to do with the reception of all the NT books in the East. When he assigned Eusebius the task of preparing “fifty copies of the Divine Scriptures,” the historian, fully aware of which were the sacred books for which many believers had been willing to lay down their very lives, in effect established the standard that gave recognition to all of the once-doubtful books. In the West, of course, Jerome and Augustine were the leaders who exercised a determinitive influence. Publication of the 27 books in the Vulgate version virtually settled the matter.<\/p>\n<h5>Principles and Factors Determining the Canon<\/h5>\n<p>By its very nature, Holy Scripture, whether OT or NT, is a production given of God, not the work of human creation. The key to canonicity is divine inspiration. Therefore, the method of determination is not one of selection from a number of possible candidates (there are no other candidates, in actuality) but one of reception of authentic material and its consequent recognition by an ever-widening circle as the facts of its origin become known.<\/p>\n<p>In a sense, the movement of Montanus, which was declared heretical by the church of his day (mid-second century), was an impetus toward the recognition of a closed canon of the written Word of God. He taught that the prophetic gift was permanently granted to the church and that he himself was a prophet. The pressure to deal with Montanism, therefore, intensified the search for a basic authority, and apostolic authorship or approval became recognized as the only sure standard for identifying God’s revelation. Even within the Scripture record, first-century prophets were subordinate and subject to apostolic authority (see, for example, 1 Cor 14:29-30; Eph 4:11).<\/p>\n<p>When all things were being reexamined in the Protestant Reformation, some of the Reformers sought means of reassuring themselves and their followers about the canon of Scripture. This was in some ways an unfortunate aspect of Reformation thinking, because once God in his providence had determined for his people the fixed content of Scripture, that became a fact of history and was not a repeatable process. Nevertheless, Luther established a theological test for the books of the Bible (and questioned some of them)—“Do they teach Christ?” Equally subjective, it would seem, was Calvin’s insistence that the Spirit of God bears witness to each individual Christian in any age of church history as to what is his Word and what is not.<\/p>\n<p>Actually, even for the initial acceptance of the written Word, it is neither safe nor sound (as far as Scripture or history teaches us) to say that recognition and reception was an intuitive matter. It was rather a matter of simple obedience to the known commands of Christ and his apostles. As we saw at the outset, our Lord promised (Jn 14:26; 16:13) to communicate all things necessary through his agents. The apostles were conscious of this responsibility and agency as they wrote. Paul’s explanation in 1 Corinthians 2:13 is apropos: “In telling you about these gifts we have even used the very words given to us by the Holy Spirit, not words that we as men might choose. So we use the Holy Spirit’s words to explain the Holy Spirit’s facts” (<span>tlb<\/span>).<\/p>\n<p>Hence, the early church, with closer ties and greater information than is available to us today, examined the testimony of the ancients. They were able to discern which were the authentic and authoritative books by their apostolic origin. Mark’s association with Peter, and Luke’s with Paul, gave them such apostolic approval, and epistles like Hebrews and Jude were also tied in with the apostolic message and ministry. Incontrovertible consistency of doctrine in all the books, including the sometime contested ones, was perhaps a subordinate test. But historically the procedure was essentially one of acceptance and approval of those books that were vouched for by knowledgeable church leaders. Full acceptance by the original recipients followed by a continued acknowledgment and use is an essential factor in the development of the canon.<\/p>\n<p>The church’s concept of canon, derived first of all from the reverence given the OT Scriptures, rested in the conviction that the apostles were uniquely authorized to speak in the name of the one who possessed all authority—the Lord Jesus Christ. The development from there is logical and straightforward. Those who heard Jesus in person were immediately subject to his authority. He personally authenticated his words to the believers. These same believers knew that Jesus authorized his apostles to speak in his name, both during and (more significantly) after his earthly ministry. Apostolic speaking on behalf of Christ was recognized in the church, whether in personal utterance or in written form. Both the spoken word of an apostle and the letter of an apostle constituted the word of Christ.<\/p>\n<p>The generation that followed that of the apostles themselves received the witness of those who knew that the apostles had the right to speak and write in the name of Christ. Consequently, the second and third generation of Christians looked back to apostolic words (writings) as the very words of Christ. This is what is really meant by canonization—recognition of the divinely authenticated Word. Hence, the believers (the church) did not establish the canon but simply bore witness to its extent by recognizing the authority of the word of Christ.<\/p>","summary_ro":"BIBLE*, Canon of the Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century AD, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato...","summary_en":"BIBLE*, Canon of the Those books in the Jewish and Christian Bible considered to be Scripture and therefore authoritative in matters of faith and doctrine. The term translates both a Greek and a Hebrew word that mean “a rule,” or “measuring rod.” It is a list to which other books are compared and by which they are measured. After the fourth century AD, the Christian church found itself with only 66 books that constituted its Scripture; 27 of these were the NT and 39 were the OT. Just as Plato...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58156,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:26","title_en":"Study Note: Efeseni 4:26","content_ro":"<p><strong>4:26-27<\/strong> <em>“don’t sin by letting anger control you”<\/em> (literally <em>“be angry and do not sin”<\/em>): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, <em>for anger gives a foothold to the devil<\/em> (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • <em>Don’t let the sun go down while you are still angry:<\/em> Anger must quickly be resolved, not allowed to stew.<\/p>","content_en":"<p><strong>4:26-27<\/strong> <em>“don’t sin by letting anger control you”<\/em> (literally <em>“be angry and do not sin”<\/em>): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, <em>for anger gives a foothold to the devil<\/em> (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • <em>Don’t let the sun go down while you are still angry:<\/em> Anger must quickly be resolved, not allowed to stew.<\/p>","summary_ro":"4:26-27 “don’t sin by letting anger control you” (literally “be angry and do not sin”): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, for anger gives a foothold to the devil (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • Don’t let the sun go down while you are still angry: Anger must quickly be resolved, not allowed to stew.","summary_en":"4:26-27 “don’t sin by letting anger control you” (literally “be angry and do not sin”): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, for anger gives a foothold to the devil (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • Don’t let the sun go down while you are still angry: Anger must quickly be resolved, not allowed to stew.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85782,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:26","title_en":"Study Note: Efeseni 4:26","content_ro":"<p><strong>4:26-27<\/strong> <em>“don’t sin by letting anger control you”<\/em> (literally <em>“be angry and do not sin”<\/em>): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, <em>for anger gives a foothold to the devil<\/em> (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • <em>Don’t let the sun go down while you are still angry:<\/em> Anger must quickly be resolved, not allowed to stew.<\/p>","content_en":"<p><strong>4:26-27<\/strong> <em>“don’t sin by letting anger control you”<\/em> (literally <em>“be angry and do not sin”<\/em>): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, <em>for anger gives a foothold to the devil<\/em> (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • <em>Don’t let the sun go down while you are still angry:<\/em> Anger must quickly be resolved, not allowed to stew.<\/p>","summary_ro":"4:26-27 “don’t sin by letting anger control you” (literally “be angry and do not sin”): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, for anger gives a foothold to the devil (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • Don’t let the sun go down while you are still angry: Anger must quickly be resolved, not allowed to stew.","summary_en":"4:26-27 “don’t sin by letting anger control you” (literally “be angry and do not sin”): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, for anger gives a foothold to the devil (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • Don’t let the sun go down while you are still angry: Anger must quickly be resolved, not allowed to stew.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113408,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:26","title_en":"Study Note: Efeseni 4:26","content_ro":"<p><strong>4:26-27<\/strong> <em>“don’t sin by letting anger control you”<\/em> (literally <em>“be angry and do not sin”<\/em>): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, <em>for anger gives a foothold to the devil<\/em> (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • <em>Don’t let the sun go down while you are still angry:<\/em> Anger must quickly be resolved, not allowed to stew.<\/p>","content_en":"<p><strong>4:26-27<\/strong> <em>“don’t sin by letting anger control you”<\/em> (literally <em>“be angry and do not sin”<\/em>): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, <em>for anger gives a foothold to the devil<\/em> (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • <em>Don’t let the sun go down while you are still angry:<\/em> Anger must quickly be resolved, not allowed to stew.<\/p>","summary_ro":"4:26-27 “don’t sin by letting anger control you” (literally “be angry and do not sin”): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, for anger gives a foothold to the devil (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • Don’t let the sun go down while you are still angry: Anger must quickly be resolved, not allowed to stew.","summary_en":"4:26-27 “don’t sin by letting anger control you” (literally “be angry and do not sin”): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, for anger gives a foothold to the devil (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • Don’t let the sun go down while you are still angry: Anger must quickly be resolved, not allowed to stew.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141034,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:26","title_en":"Study Note: Efeseni 4:26","content_ro":"<p><strong>4:26-27<\/strong> <em>“don’t sin by letting anger control you”<\/em> (literally <em>“be angry and do not sin”<\/em>): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, <em>for anger gives a foothold to the devil<\/em> (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • <em>Don’t let the sun go down while you are still angry:<\/em> Anger must quickly be resolved, not allowed to stew.<\/p>","content_en":"<p><strong>4:26-27<\/strong> <em>“don’t sin by letting anger control you”<\/em> (literally <em>“be angry and do not sin”<\/em>): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, <em>for anger gives a foothold to the devil<\/em> (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • <em>Don’t let the sun go down while you are still angry:<\/em> Anger must quickly be resolved, not allowed to stew.<\/p>","summary_ro":"4:26-27 “don’t sin by letting anger control you” (literally “be angry and do not sin”): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, for anger gives a foothold to the devil (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • Don’t let the sun go down while you are still angry: Anger must quickly be resolved, not allowed to stew.","summary_en":"4:26-27 “don’t sin by letting anger control you” (literally “be angry and do not sin”): This verse quotes Ps 4:4. The literal form of the quotation cannot be used to justify anger, for anger gives a foothold to the devil (cp. Jas 1:20). God’s people are to be gentle and gracious, not harsh or angry (see Eph 4:31-32). • Don’t let the sun go down while you are still angry: Anger must quickly be resolved, not allowed to stew.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63519,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91145,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118771,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146397,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":1669,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>ANGER<\/h3>\n<p>The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (<span>nlt<\/span>), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, <span>nlt<\/span>)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitterness, wrath, malice, and slander, as attitudes that Christians must rid themselves of once and for all. In his list of attributes for a bishop or pastor of a church, the apostle Paul said that a Christian leader should not be prone to anger, that is, easily provoked (Ti 1:7).<\/p>\n<p>The Bible recognizes that humans get angry; it does not condemn the anger in and of itself but what often happens as the result. Humans have a habit of letting their anger get the best of them, causing them to sin. That is why the apostle Paul said, “Don’t sin by letting anger gain control over you” (Eph 4:26, <span>nlt<\/span>). The longer a person allows anger to continue, the greater the danger that it will develop sinful qualities, giving Satan a foothold (see Eph 4:27).<\/p>\n<p>Anger of a good sort is also spoken of in the Bible. “Righteous indignation” refers to the extreme displeasure of a holy heart unable to tolerate sin of any kind. The anger of God contains this element: man should be good, yet he sins—and God is angry “because they forsook the covenant of the Lord, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them” (Dt 29:25-26, <span>rsv<\/span>). It was in that sense also that Moses’ anger burned on Mt Sinai and caused him to smash the tablets of the covenant on the ground when he saw the golden calf and Israel’s idolatry (Ex 32:19).<\/p>\n<p>In the NT, Mark says that Jesus looked with anger at the Pharisees, who were hoping to catch him breaking their law (Mk 3:5). Jesus’ anger was also shown in his cleansing of the temple (Jn 2:13-22); it should have been a place of prayer but was being used as a place of business. So Jesus “entered the Temple and began to drive out the merchants and their customers. He knocked over the tables of the money changers and the stalls of those selling doves” (Mt 21:12, <span>nlt<\/span>). His holy indignation was neither a weakness nor a sin. Such anger is an appropriate response to iniquity and injustice, especially when they are apparently unpunished.<\/p>","content_en":"<h3>ANGER<\/h3>\n<p>The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (<span>nlt<\/span>), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, <span>nlt<\/span>)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitterness, wrath, malice, and slander, as attitudes that Christians must rid themselves of once and for all. In his list of attributes for a bishop or pastor of a church, the apostle Paul said that a Christian leader should not be prone to anger, that is, easily provoked (Ti 1:7).<\/p>\n<p>The Bible recognizes that humans get angry; it does not condemn the anger in and of itself but what often happens as the result. Humans have a habit of letting their anger get the best of them, causing them to sin. That is why the apostle Paul said, “Don’t sin by letting anger gain control over you” (Eph 4:26, <span>nlt<\/span>). The longer a person allows anger to continue, the greater the danger that it will develop sinful qualities, giving Satan a foothold (see Eph 4:27).<\/p>\n<p>Anger of a good sort is also spoken of in the Bible. “Righteous indignation” refers to the extreme displeasure of a holy heart unable to tolerate sin of any kind. The anger of God contains this element: man should be good, yet he sins—and God is angry “because they forsook the covenant of the Lord, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them” (Dt 29:25-26, <span>rsv<\/span>). It was in that sense also that Moses’ anger burned on Mt Sinai and caused him to smash the tablets of the covenant on the ground when he saw the golden calf and Israel’s idolatry (Ex 32:19).<\/p>\n<p>In the NT, Mark says that Jesus looked with anger at the Pharisees, who were hoping to catch him breaking their law (Mk 3:5). Jesus’ anger was also shown in his cleansing of the temple (Jn 2:13-22); it should have been a place of prayer but was being used as a place of business. So Jesus “entered the Temple and began to drive out the merchants and their customers. He knocked over the tables of the money changers and the stalls of those selling doves” (Mt 21:12, <span>nlt<\/span>). His holy indignation was neither a weakness nor a sin. Such anger is an appropriate response to iniquity and injustice, especially when they are apparently unpunished.<\/p>","summary_ro":"ANGER The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (nlt), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, nlt)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitternes...","summary_en":"ANGER The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (nlt), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, nlt)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitternes...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9301,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Demon-Possession","title_en":"Demon-Possession","content_ro":"<h3>DEMON-POSSESSION<\/h3>\n<p>Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word <span class=\"greek\" lang=\"el\">daimonizomai<\/span><em>,<\/em> which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.”<\/p>\n<p>Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly differentiates an attack from without and control from within. Although a non-Christian may be said to be “possessed” by a demon, the Christian cannot be so possessed, for he belongs to Christ and his human spirit has been sealed by the Holy Spirit (Eph 1:13). Demonic spirits somehow know and acknowledge this seal.<\/p>\n<p>Demons can also enter the bodies of animals, as in the case of the swine in Mark 5:13. Demons are associated with books of magic (Acts 19:19), idols (1 Cor 10:19-21), and fetishes. Demons often cause illness or physical disability; Luke 13:11 tells of a woman who had “been crippled by an evil spirit” for 18 years but was delivered and healed by Jesus. Since evil spirits often attack the mind and the emotions, many symptoms of mental illness may be attributed to their activity. The boy whom Jesus delivered just after the Transfiguration exhibited symptoms of epilepsy. Paranoia may be the work of a spirit of fear. Some individuals suffering from schizophrenia (split or multiple personality) may in reality be demonized by a number of spirits. It is possible for a person to have many demons. Jesus cast seven of them out of Mary Magdalene (Lk 8:2). The spirit in the Gerasene demoniac gave his name as Legion, “for we are many” (Mk 5:9; Lk 8:30). In the time of Augustus a Roman legion consisted of 6,000 foot soldiers, usually accompanied by an equal number of auxiliary troops.<\/p>\n<p>Demonization occurs in various ways. Some people are demonized by a hereditary curse, which may continue to the third or fourth generation (Ex 20:5). The curse against illegitimacy was particularly strong, for the bastard could not enter the congregation of Israel until the tenth generation (Dt 23:2). Curses may also be placed upon someone by spells, incantations, or similar practices such as voodoo or other forms of witchcraft. Galatians 3:13 speaks of redemption from the curse of the law through Christ’s having “become a curse” for us. Usually believers are immune from curses made against them, unless they have given grounds to the devil (Eph 4:27). Such grounds may be provided through drugs, illicit sex, the occult, or any other avenue forbidden in the Bible. Involvement with tarot cards, horoscopes, or any other form of fortune-telling may give demons opportunity to enter. Such contacts may seem innocuous, but Satan utilizes the smallest foothold to gain advantage over people.<\/p>\n<p class=\"h2\" id=\"Manifestation\">Manifestation<\/p>\n<p>Often demons prefer to hide rather than to make their presence known, for then they can exercise control without hindrance. When they do manifest themselves, often when challenged, all sorts of strange and frightening things may occur. They possess supernatural powers (cf. Rv 16:14), which they exhibit outright or through their victims. The Gerasene demoniac had superhuman physical strength, so that he could not be bound with fetters or chains (Mk 5:4-5); he lived in tombs and went about night and day screaming and injuring himself with stones.<\/p>\n<p>The spirit in the demonized boy in Mark 9 rendered him dumb and deaf, threw him on the ground, and caused him to roll about and to foam at the mouth (9:18-20). The demon caused him to grind his teeth and become rigid; he had tried to kill the boy by throwing him into the fire and into the water on various occasions (vv 18-22). Before leaving at the command of Jesus, the demon cried out (cf. Mk 1:26), convulsed the boy terribly, and left him lying like a corpse. Jesus took him by the hand and raised him up (9:27). Similar manifestations take place today.<\/p>\n<p class=\"h2\" id=\"Exorcism\">Exorcism<\/p>\n<p>Casting out demons, or exorcism, was a regular and frequent part of the ministry of Jesus, and he taught and commanded his followers to do the same. This command has never been abrogated, and the ministry of deliverance should be even more important today, when the forces of evil are so rampant. The following principles are derived from the practice of Jesus, the Scriptures, and personal observation and involvement.<\/p>\n<p>1. Jesus spoke to demons and commanded them to come out (Mk 1:25; 9:25). He cast them out “with a word” (Mt 8:16). Jesus gave his followers authority to use his name in casting them out and used this as a sign of the believer (Mk 16:17). His name is not a magical formula, and its use depends on the relationship between the Lord and the person using his name, as the sons of Sceva found out to their dismay (Acts 19:11-18).<\/p>\n<li>2. Jesus cast out demons by the Spirit of God (Mt 12:28). God anointed Jesus of Nazareth with the Holy Spirit and with power to heal all who were oppressed by the devil (Lk 4:18-19; Acts 10:38).<\/li>\n<li>3. The Lord gave clear teaching about “the binding of the strong man” in deliverance (Mt 12:29; Mk 3:27) and about binding and loosing (Mt 18:18).<\/li>\n<li>4. Prayer is an important weapon in spiritual warfare. When the disciples asked (Mk 9:28) why they could not cast out a demon, Jesus replied that this kind comes out only with prayer.<\/li>\n<li>5. Revelation 12:11 testifies to the power of “the blood of the Lamb” in overcoming Satan. Demons do not like to hear of the blood of Jesus and often become agitated at the mention of it.<\/li>\n<li>6. God has equipped the believer with armor for defense in spiritual battle (Eph 6:10-17).<\/li>\n<li>7. The Lord answered Satan with correctly applied texts from the Bible. We have been given the sword of the Spirit, the Word of God (Eph 6:17; Heb 4:12), as a means of defense and for attack against the enemy.<\/li>\n<li>8. We must come against the hosts of hell from our position in the heavenly places (Eph 2:6), not from our limited earthly station.<\/li>\n<li>9. We must recognize that the ultimate victory has already been won by Jesus, who came to destroy the works of the devil (1 Jn 3:8) and to destroy him who has the power of death (Heb 2:14-16). When Jesus cried out on the cross, “It is finished,” he meant that the redemptive work was done; when he arose from the dead, he demonstrated his power over death. We win only as we enter into his victory.<\/li>\n<p><em>See also<\/em> Demon.<\/p>","content_en":"<h3>DEMON-POSSESSION<\/h3>\n<p>Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word <span class=\"greek\" lang=\"el\">daimonizomai<\/span><em>,<\/em> which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.”<\/p>\n<p>Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly differentiates an attack from without and control from within. Although a non-Christian may be said to be “possessed” by a demon, the Christian cannot be so possessed, for he belongs to Christ and his human spirit has been sealed by the Holy Spirit (Eph 1:13). Demonic spirits somehow know and acknowledge this seal.<\/p>\n<p>Demons can also enter the bodies of animals, as in the case of the swine in Mark 5:13. Demons are associated with books of magic (Acts 19:19), idols (1 Cor 10:19-21), and fetishes. Demons often cause illness or physical disability; Luke 13:11 tells of a woman who had “been crippled by an evil spirit” for 18 years but was delivered and healed by Jesus. Since evil spirits often attack the mind and the emotions, many symptoms of mental illness may be attributed to their activity. The boy whom Jesus delivered just after the Transfiguration exhibited symptoms of epilepsy. Paranoia may be the work of a spirit of fear. Some individuals suffering from schizophrenia (split or multiple personality) may in reality be demonized by a number of spirits. It is possible for a person to have many demons. Jesus cast seven of them out of Mary Magdalene (Lk 8:2). The spirit in the Gerasene demoniac gave his name as Legion, “for we are many” (Mk 5:9; Lk 8:30). In the time of Augustus a Roman legion consisted of 6,000 foot soldiers, usually accompanied by an equal number of auxiliary troops.<\/p>\n<p>Demonization occurs in various ways. Some people are demonized by a hereditary curse, which may continue to the third or fourth generation (Ex 20:5). The curse against illegitimacy was particularly strong, for the bastard could not enter the congregation of Israel until the tenth generation (Dt 23:2). Curses may also be placed upon someone by spells, incantations, or similar practices such as voodoo or other forms of witchcraft. Galatians 3:13 speaks of redemption from the curse of the law through Christ’s having “become a curse” for us. Usually believers are immune from curses made against them, unless they have given grounds to the devil (Eph 4:27). Such grounds may be provided through drugs, illicit sex, the occult, or any other avenue forbidden in the Bible. Involvement with tarot cards, horoscopes, or any other form of fortune-telling may give demons opportunity to enter. Such contacts may seem innocuous, but Satan utilizes the smallest foothold to gain advantage over people.<\/p>\n<p class=\"h2\" id=\"Manifestation\">Manifestation<\/p>\n<p>Often demons prefer to hide rather than to make their presence known, for then they can exercise control without hindrance. When they do manifest themselves, often when challenged, all sorts of strange and frightening things may occur. They possess supernatural powers (cf. Rv 16:14), which they exhibit outright or through their victims. The Gerasene demoniac had superhuman physical strength, so that he could not be bound with fetters or chains (Mk 5:4-5); he lived in tombs and went about night and day screaming and injuring himself with stones.<\/p>\n<p>The spirit in the demonized boy in Mark 9 rendered him dumb and deaf, threw him on the ground, and caused him to roll about and to foam at the mouth (9:18-20). The demon caused him to grind his teeth and become rigid; he had tried to kill the boy by throwing him into the fire and into the water on various occasions (vv 18-22). Before leaving at the command of Jesus, the demon cried out (cf. Mk 1:26), convulsed the boy terribly, and left him lying like a corpse. Jesus took him by the hand and raised him up (9:27). Similar manifestations take place today.<\/p>\n<p class=\"h2\" id=\"Exorcism\">Exorcism<\/p>\n<p>Casting out demons, or exorcism, was a regular and frequent part of the ministry of Jesus, and he taught and commanded his followers to do the same. This command has never been abrogated, and the ministry of deliverance should be even more important today, when the forces of evil are so rampant. The following principles are derived from the practice of Jesus, the Scriptures, and personal observation and involvement.<\/p>\n<p>1. Jesus spoke to demons and commanded them to come out (Mk 1:25; 9:25). He cast them out “with a word” (Mt 8:16). Jesus gave his followers authority to use his name in casting them out and used this as a sign of the believer (Mk 16:17). His name is not a magical formula, and its use depends on the relationship between the Lord and the person using his name, as the sons of Sceva found out to their dismay (Acts 19:11-18).<\/p>\n<li>2. Jesus cast out demons by the Spirit of God (Mt 12:28). God anointed Jesus of Nazareth with the Holy Spirit and with power to heal all who were oppressed by the devil (Lk 4:18-19; Acts 10:38).<\/li>\n<li>3. The Lord gave clear teaching about “the binding of the strong man” in deliverance (Mt 12:29; Mk 3:27) and about binding and loosing (Mt 18:18).<\/li>\n<li>4. Prayer is an important weapon in spiritual warfare. When the disciples asked (Mk 9:28) why they could not cast out a demon, Jesus replied that this kind comes out only with prayer.<\/li>\n<li>5. Revelation 12:11 testifies to the power of “the blood of the Lamb” in overcoming Satan. Demons do not like to hear of the blood of Jesus and often become agitated at the mention of it.<\/li>\n<li>6. God has equipped the believer with armor for defense in spiritual battle (Eph 6:10-17).<\/li>\n<li>7. The Lord answered Satan with correctly applied texts from the Bible. We have been given the sword of the Spirit, the Word of God (Eph 6:17; Heb 4:12), as a means of defense and for attack against the enemy.<\/li>\n<li>8. We must come against the hosts of hell from our position in the heavenly places (Eph 2:6), not from our limited earthly station.<\/li>\n<li>9. We must recognize that the ultimate victory has already been won by Jesus, who came to destroy the works of the devil (1 Jn 3:8) and to destroy him who has the power of death (Heb 2:14-16). When Jesus cried out on the cross, “It is finished,” he meant that the redemptive work was done; when he arose from the dead, he demonstrated his power over death. We win only as we enter into his victory.<\/li>\n<p><em>See also<\/em> Demon.<\/p>","summary_ro":"DEMON-POSSESSION Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word daimonizomai, which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.” Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly diffe...","summary_en":"DEMON-POSSESSION Demonic occupation of a human being. The term “possession” is misleading and is not the best translation for the Greek word daimonizomai, which literally means to be “demonized” and can often best be translated as “to have a demon.” The noun form is “demoniac.” Demons can enter the body of a person (Lk 8:30; 22:3), in order to control the individual’s thoughts and actions. Sometimes a distinction is made between demonic oppression and demonic possession; this supposedly diffe...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67375,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95001,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122627,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150253,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Overcoming the Devil","title_en":"Overcoming the Devil","content_ro":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","content_en":"<h3>Overcoming the Devil<\/h3>\n<p>The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8).<\/p>\n<p>The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). While Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good. Following this principle, Paul instructs the church at Corinth to expel someone from Christian fellowship in order that, by being exposed to the devil’s destructive power, that person might repent and be saved (see 1 Cor 5:5).<\/p>\n<p>Christians are to stand firm and resist the devil (Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (Eph 6:10-20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:1-5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38-39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).<\/p>\n<p>Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. And in the end, the devil will be ultimately and totally defeated (see Rev 20:7-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 6:13; 13:19; Acts 5:3-5; Rom 8:38-39; 1 Cor 5:5; 15:24; 2 Cor 4:4; Eph 2:2; 4:27; 6:10-20; Col 1:13; 2:10, 15; 1 Thes 2:18; Jas 4:7; 1 Pet 3:22; 5:8; 1 Jn 2:14; 3:8; 4:4; 5:18-19; Rev 2:10; 12:7-9, 11-12, 17<\/p>","summary_ro":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","summary_en":"Overcoming the Devil The New Testament writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), and he “prowls around like a roaring lion, looking for someone to devour” (1 Pet 5:8). The entire unbelieving world is subject to the power of sin and the devil (see Eph 2:2; 1 Jn 5:19). As the “god of this world,” the devil c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":15255,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hand","title_en":"Hand","content_ro":"<h3>HAND<\/h3>\n<p>The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language.<\/p>\n<p>Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15). To seat someone on one’s right hand denoted favor (Pss 16:11; 77:10; 110:1). Clean hands symbolized innocence (Ps 26:6), while striking hands sealed a bargain (Prv 6:1, <span>kjv<\/span>). Lifting the hand symbolized violence (1 Kgs 11:26, <span>rsv<\/span>). The hands were used in supplicatory prayer (Ex 17:11; Lv 9:22; Is 1:15; 1 Tm 2:8) and in making vows (Gn 14:22, <span>kjv<\/span>; 24:2).<\/p>\n<p>Other idiomatic uses of the hands expressed jeopardizing one’s life (Jgs 12:3), gladness (2 Kgs 11:12), generosity (Dt 15:11), grief (2 Sm 13:19), humility (Prv 30:32), and undertaking a duty (Lk 9:62). Manual labor is an expression of man’s dignity and duty (Eph 4:28; 1 Thes 4:11), the marks of which Paul was not ashamed to display (Acts 20:34; 1 Cor 4:12). Ritual hand washing was obligatory for the priests before fulfilling their office (Ex 30:19-21; 40:30-32). The scribes and Pharisees so misapplied this that Jesus ignored ceremonial hand washing (Mt 15:1-20; Lk 11:38). Pilate’s hand washing (Mt 27:24) disclaimed responsibility for, or professed innocence concerning, a wrong that, however, could not be done without his consent.<\/p>\n<p>When Israel went out of Egypt “with an high hand” (Ex 14:8, <span>kjv<\/span>), the reference is to the hand or help of the Lord. The hand of the Lord represented God’s resistless power (Dt 2:15), judgment (Acts 13:11; Heb 10:31), divine inspiration (Ez 8:1; 37:1), and providential care (Ezr 7:6; Jn 10:28-29).<\/p>\n<p>The laying on of hands had a profound significance and occurs frequently in the Bible. Before making a blood sacrifice, the person making the offering, not the priest, laid hands on the victim. The act signified the transference of guilt to, or self-identification with, the victim (Lv 1:4). Laying on of hands signified appointment to an office, as when Moses commissioned Joshua (Nm 27:12-23), the apostles made seven disciples their associates or deputies in the ministry (Acts 6:5-6), and Paul and Barnabas were appointed missionaries and representatives of the church in Antioch (13:3). By laying on of hands, a person was made an associate with the holder of an office and was admitted to the status of that office (1 Tm 4:14; 2 Tm 1:6). The act was accompanied by prayer and was, in itself, a form of prayer. As Augustine remarks: “What else is the laying on of hands but a prayer over one?”<\/p>\n<p>The laying on of hands accompanied healing in the ministry of the Lord (Mk 6:5; Lk 4:40; 13:11-13) and of the disciples (Mk 16:18; Acts 9:12, 17; 28:8). This expressed the self-identification and sympathy of the healer with and for the sufferer, as well as reinforced the patient’s faith and God’s imparting health to him in answer to prayer.<\/p>\n<p><em>See also<\/em> Right Hand.<\/p>","content_en":"<h3>HAND<\/h3>\n<p>The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language.<\/p>\n<p>Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15). To seat someone on one’s right hand denoted favor (Pss 16:11; 77:10; 110:1). Clean hands symbolized innocence (Ps 26:6), while striking hands sealed a bargain (Prv 6:1, <span>kjv<\/span>). Lifting the hand symbolized violence (1 Kgs 11:26, <span>rsv<\/span>). The hands were used in supplicatory prayer (Ex 17:11; Lv 9:22; Is 1:15; 1 Tm 2:8) and in making vows (Gn 14:22, <span>kjv<\/span>; 24:2).<\/p>\n<p>Other idiomatic uses of the hands expressed jeopardizing one’s life (Jgs 12:3), gladness (2 Kgs 11:12), generosity (Dt 15:11), grief (2 Sm 13:19), humility (Prv 30:32), and undertaking a duty (Lk 9:62). Manual labor is an expression of man’s dignity and duty (Eph 4:28; 1 Thes 4:11), the marks of which Paul was not ashamed to display (Acts 20:34; 1 Cor 4:12). Ritual hand washing was obligatory for the priests before fulfilling their office (Ex 30:19-21; 40:30-32). The scribes and Pharisees so misapplied this that Jesus ignored ceremonial hand washing (Mt 15:1-20; Lk 11:38). Pilate’s hand washing (Mt 27:24) disclaimed responsibility for, or professed innocence concerning, a wrong that, however, could not be done without his consent.<\/p>\n<p>When Israel went out of Egypt “with an high hand” (Ex 14:8, <span>kjv<\/span>), the reference is to the hand or help of the Lord. The hand of the Lord represented God’s resistless power (Dt 2:15), judgment (Acts 13:11; Heb 10:31), divine inspiration (Ez 8:1; 37:1), and providential care (Ezr 7:6; Jn 10:28-29).<\/p>\n<p>The laying on of hands had a profound significance and occurs frequently in the Bible. Before making a blood sacrifice, the person making the offering, not the priest, laid hands on the victim. The act signified the transference of guilt to, or self-identification with, the victim (Lv 1:4). Laying on of hands signified appointment to an office, as when Moses commissioned Joshua (Nm 27:12-23), the apostles made seven disciples their associates or deputies in the ministry (Acts 6:5-6), and Paul and Barnabas were appointed missionaries and representatives of the church in Antioch (13:3). By laying on of hands, a person was made an associate with the holder of an office and was admitted to the status of that office (1 Tm 4:14; 2 Tm 1:6). The act was accompanied by prayer and was, in itself, a form of prayer. As Augustine remarks: “What else is the laying on of hands but a prayer over one?”<\/p>\n<p>The laying on of hands accompanied healing in the ministry of the Lord (Mk 6:5; Lk 4:40; 13:11-13) and of the disciples (Mk 16:18; Acts 9:12, 17; 28:8). This expressed the self-identification and sympathy of the healer with and for the sufferer, as well as reinforced the patient’s faith and God’s imparting health to him in answer to prayer.<\/p>\n<p><em>See also<\/em> Right Hand.<\/p>","summary_ro":"HAND The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language. Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15)...","summary_en":"HAND The terminal part of the forelimb that has the ability to grasp. “Hand” is used hundreds of times in the Bible to describe a physical part of one’s body. It is also used frequently in metaphors or figurative language. Figuratively, the hand meant power (Dt 2:15; Ps 31:5; Mk 14:62). Indeed, in Joshua 8:20 “hand to flee” is translated “power to flee” (see Ps 76:5). Conversely, limp hands symbolized irresoluteness and weakness (Is 35:3). Clasping the hands signified friendship (2 Kgs 10:15)...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38647,"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":58157,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:28","title_en":"Study Note: Efeseni 4:28","content_ro":"<p><strong>4:28<\/strong> Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).<\/p>","content_en":"<p><strong>4:28<\/strong> Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).<\/p>","summary_ro":"4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).","summary_en":"4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:28","title_en":"Study Note: Efeseni 4:28","content_ro":"<p><strong>4:28<\/strong> Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).<\/p>","content_en":"<p><strong>4:28<\/strong> Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).<\/p>","summary_ro":"4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).","summary_en":"4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113409,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:28","title_en":"Study Note: Efeseni 4:28","content_ro":"<p><strong>4:28<\/strong> Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).<\/p>","content_en":"<p><strong>4:28<\/strong> Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).<\/p>","summary_ro":"4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).","summary_en":"4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141035,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:28","title_en":"Study Note: Efeseni 4:28","content_ro":"<p><strong>4:28<\/strong> Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).<\/p>","content_en":"<p><strong>4:28<\/strong> Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).<\/p>","summary_ro":"4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).","summary_en":"4:28 Christians are to be hard-working people who have integrity and care for others (cp. 1 Thes 4:11; 2 Thes 3:6-12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63637,"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":91263,"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":118889,"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":146515,"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}],"29":[{"id":38583,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Word, Word of God, Words of God","title_en":"Word, Word of God, Words of God","content_ro":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\n<p>A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\n<p class=\"h2\" id=\"TheImportanceofWords\">The Importance of Words<\/p>\n<p>In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\n<p>Words were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\n<p>This estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\n<p class=\"h2\" id=\"TheWordsofGod\">The Words of God<\/p>\n<p>God’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\n<p>Periods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\n<p>God’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\n<p>Jesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\n<p class=\"h2\" id=\"TheWordofGod\">The Word of God<\/p>\n<p>Deliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is <span class=\"greek\" lang=\"el\">logos<\/span><em>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the <span class=\"greek\" lang=\"el\">logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the <span class=\"greek\" lang=\"el\">logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\n<p><em>See also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","content_en":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\n<p>A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\n<p class=\"h2\" id=\"TheImportanceofWords\">The Importance of Words<\/p>\n<p>In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\n<p>Words were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\n<p>This estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\n<p class=\"h2\" id=\"TheWordsofGod\">The Words of God<\/p>\n<p>God’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\n<p>Periods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\n<p>God’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\n<p>Jesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\n<p class=\"h2\" id=\"TheWordofGod\">The Word of God<\/p>\n<p>Deliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is <span class=\"greek\" lang=\"el\">logos<\/span><em>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the <span class=\"greek\" lang=\"el\">logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the <span class=\"greek\" lang=\"el\">logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\n<p><em>See also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","summary_ro":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","summary_en":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58158,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:29","title_en":"Study Note: Efeseni 4:29","content_ro":"<p><strong>4:29<\/strong> Believers are to learn new patterns of speech to <em>be an encouragement<\/em> to others (see also 5:3-4, 12).<\/p>","content_en":"<p><strong>4:29<\/strong> Believers are to learn new patterns of speech to <em>be an encouragement<\/em> to others (see also 5:3-4, 12).<\/p>","summary_ro":"4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).","summary_en":"4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85784,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:29","title_en":"Study Note: Efeseni 4:29","content_ro":"<p><strong>4:29<\/strong> Believers are to learn new patterns of speech to <em>be an encouragement<\/em> to others (see also 5:3-4, 12).<\/p>","content_en":"<p><strong>4:29<\/strong> Believers are to learn new patterns of speech to <em>be an encouragement<\/em> to others (see also 5:3-4, 12).<\/p>","summary_ro":"4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).","summary_en":"4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113410,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:29","title_en":"Study Note: Efeseni 4:29","content_ro":"<p><strong>4:29<\/strong> Believers are to learn new patterns of speech to <em>be an encouragement<\/em> to others (see also 5:3-4, 12).<\/p>","content_en":"<p><strong>4:29<\/strong> Believers are to learn new patterns of speech to <em>be an encouragement<\/em> to others (see also 5:3-4, 12).<\/p>","summary_ro":"4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).","summary_en":"4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141036,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:29","title_en":"Study Note: Efeseni 4:29","content_ro":"<p><strong>4:29<\/strong> Believers are to learn new patterns of speech to <em>be an encouragement<\/em> to others (see also 5:3-4, 12).<\/p>","content_en":"<p><strong>4:29<\/strong> Believers are to learn new patterns of speech to <em>be an encouragement<\/em> to others (see also 5:3-4, 12).<\/p>","summary_ro":"4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).","summary_en":"4:29 Believers are to learn new patterns of speech to be an encouragement to others (see also 5:3-4, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62440,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90066,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117692,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145318,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Counsel from Others","title_en":"Counsel from Others","content_ro":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","content_en":"<h3>Counsel from Others<\/h3>\n<p>The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3).<\/p>\n<p>Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforters repeatedly elaborated on the biblical principle of sowing and reaping, which was deeply embedded in the covenant (Lev 26; Deut 28; Prov 1:31; 22:8; Hos 8:7; see also Gal 6:7-8). We can’t simply reject their words because much of what they said is correct teaching about God’s nature and his ways of working with human beings. However, Job’s friends misapplied this principle (see Job 4:8). They didn’t look at Job’s life, point out where he had sown evil, and then threaten divine judgment. Instead, they ignored Job’s faithful pattern of life, focused on his torment, and concluded that he was reaping the effects of sin. God eventually called these counselors liars, reminding us that right theology must be rightly applied in order to please God and build up others (Prov 15:2-4, 23; 25:11; Isa 50:4; Eph 4:29).<\/p>\n<p>While it is good to weigh advice from various sources, we must compare the counsel of others with what we believe to be right before God (see, e.g., Acts 20:22; 21:4, 11, 13). God might use human counselors to help us define his will, but God himself also guides us through his Spirit (John 16:13-15). Jesus Christ is our “Wonderful Counselor” (Isa 9:6; see Isa 28:29), who embodies “all the treasures of wisdom and knowledge” (Col 2:3). And when we have opportunities to come alongside others in moments of grief, we must be cautious and tactful in how we apply scriptural principles. Often, our silent presence is the most helpful counsel we can offer.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 17:1-23; 1 Kgs 12:3-17; 22:15-28; Job 2:9-10; 4:8; 12:17; 16:2; Prov 1:5; 9:9; 11:14; 12:15; 15:2-4, 22-23; 19:20; 20:18; 24:6; 25:11; 27:9; Isa 9:6; 28:29; 50:4; Rom 8:14; Eph 4:29; Col 2:3<\/p>","summary_ro":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","summary_en":"Counsel from Others The book of Proverbs teaches that many counselors are good because they provide safety (Prov 11:14; 24:6) and improve our odds of success (Prov 15:22). The book of Job shows that counselors can also mislead, even when their theology is evidently orthodox (Job 12:17; 26:3). Job’s friends initially joined with Job in his suffering, sitting silently in grief with him for seven days (Job 2:11-13). But as soon as they opened their mouths, their consolation ended. Job’s comforte...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":3700,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>BAPTISM<\/h3>\n<p>Term generally meaning “to dip” or “immerse,” but representing a group of words employed to signify a religious rite for ritual cleansing. In the NT it became the rite of initiation into the Christian community, and it was interpreted theologically as a dying and rising with Christ.<\/p>\n<p>Preview<\/p>\n<p>• The Baptism of John<\/p>\n<p>• The Baptism of Jesus<\/p>\n<p>• Jesus’ Resurrection Command to Baptize<\/p>\n<p>• Baptism in the Early Church<\/p>\n<p>• The Theology of Baptism in Paul’s and Peter’s Epistles<\/p>\n<p class=\"h2\" id=\"TheBaptismofJohn\">The Baptism of John<\/p>\n<p>John preached a “baptism of repentance for the forgiveness of sins” (Lk 3:3). The origins of his rite are difficult to trace. Some have claimed that his baptism modeled that practiced by those at Qumran; others have urged that his baptism modeled that practiced by Jews when initiating proselytes to Judaism. The members of the Qumran community viewed themselves as the covenant community of the last days and so dwelt in the desert, living an ascetic life and immersing themselves daily in acts of ceremonial cleansing. At the same time they taught that internal repentance must accompany the external act (1 QS 2:3). Its sacramental nature is seen in the fact that only a full member of the community could practice it, and then only after two probationary years (1 QS 5:6). Converts from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of the Gentile background.<\/p>\n<p>John’s baptism both parallels and differs with these forms of baptism. The genesis of his baptism may be found in the prophetic acted-out parable, which not only symbolized God’s message but also intended to bring it about. John’s practice had several theological ramifications: (1) It was intimately connected with radical repentance, not only of the Gentile but astoundingly (to his contemporaries) also of the Jew. (2) It was eschatological at the core, preparing for the Messiah, who would baptize with the Holy Spirit and with fire (Mt 3:11), and therefore looked to the final separation between God’s people and the wicked at the eschaton (i.e., “the End,” cf. Mt 3:12). (3) It symbolized moral purification and so prepared the people for the coming kingdom (Mt 3:2; Lk 3:7-14). In spite of the obvious connection between John’s ceremony and the early church, we cannot posit absolute dependence. In fact, it disappeared from Jesus’ ministry. At first, Jesus allowed his disciples to continue the rite (Jn 3:22), but later he seemingly discontinued the practice (Jn 4:1-3), probably for the following reasons: (1) John’s message was functional, while Jesus’ was personal\/ontological. (2) John’s was forward-looking, expecting the coming kingdom, while Jesus’ was backward-looking, celebrating that event. (3) John’s was an interim practice, while Jesus’ was sacramental. Jesus’ ministry fulfilled John’s, so he severed himself from the latter’s modus operandi.<\/p>\n<p class=\"h2\" id=\"TheBaptismofJesus\">The Baptism of Jesus<\/p>\n<p>This event has its genesis in a complex interplay of motives, divine and human, within the messianic consciousness of Jesus (see Mk 1:9-11 and parallels). For John it was Jesus’ stamp of approval upon his message and ministry. Jesus was in continuity with John’s kingdom proclamation. For Jesus, it was also an anointing that signified the inauguration of his messianic ministry. As seen in God’s “heavenly voice” of Mark 1:11 and parallels, this has two aspects: (1) The voice alludes to Psalm 2:7, establishing Jesus’ unique sonship. (2) It alludes to Isaiah 42:1, establishing him as the messianic “servant of Yahweh.” (This is discussed at greater length in the article below.)<\/p>\n<p class=\"h2\" id=\"JesusResurrectionCommandtoBaptize\">Jesus’ Resurrection Command to Baptize<\/p>\n<p>Here we find the true basis of the church’s practice (Mt 28:19). As already stated, the disciples stopped employing it, so it is here that we see the institution reconstituted as an ordinance based on the death and resurrection of Christ. It was no longer a forward-looking phenomenon but had now become a realized activity centering on the gospel message, certified by the risen Christ who is exalted to universal lordship. It also is an essential aspect of the discipling activity, as seen in the use of the participle “baptizing” after the main verb “make disciples.” Finally we might note that the act signifies the entrance of the believer “into” union with (literally “into the name of”) the triune Godhead.<\/p>\n<p class=\"h2\" id=\"BaptismintheEarlyChurch\">Baptism in the Early Church<\/p>\n<p>Acts 2:38 shows that baptism was a sacral institution from the very beginning. This takes it back to the earliest days of the church. In the primitive church it was an important part of the salvation process (Acts 2:38, “repent and be baptized”) and was accomplished via confession and prayer “in the name of Jesus Christ” (Acts 2:38; 8:16; 10:48; 19:5). Probably there was a question-and-answer period in which the believer confessed his faith and dedicated himself to Christ. The result was reception into and identification with the messianic community of the new covenant, signifying both forgiveness of sins (Acts 2:38; 5:31; 10:43; 13:38; 26:18) and the reception of the Holy Spirit (Lk 3:16; Acts 2:38, 41; 9:17; 10:47-48; 11:16-17; 19:5-7). <em>See<\/em> Baptism of Fire; Baptism of Jesus; Baptism of the Spirit.<\/p>\n\n<p class=\"h2\" id=\"TheTheologyofBaptisminPaulsandPetersEpistles\">The Theology of Baptism in Paul’s and Peter’s Epistles<\/p>\n<p>Paul’s basic statement is found in Galatians 3:27, “baptized into Christ.” The rite of baptism is christological at the heart, signifying union with Christ. This is clarified further by Romans 6:3-8, which equates baptism with dying and rising (cf. Col 2:12-13). At the same time baptism is related to the Spirit; 1 Corinthians 12:13 connects “baptism by the one Spirit” with being “given that same Spirit.” Many see baptism as the outward confirmation of the inward “seal” by the Spirit (2 Cor 1:21-22; Eph 1:13; 4:30). This leads us to the eschatological dimension of baptism. In its relation to the present work of Christ and the Spirit, it externalizes the outpouring of salvation in the age of fulfillment, because it is the initiatory rite signifying the believer’s entrance into the blessings of the new age (Ti 3:5).<\/p>\n<p>There is also a definite link between baptism and the OT covenants. The major connection is with the Abrahamic, especially with the circumcision that characterized it. Paul in Colossians 2:11-12 combines Jewish circumcision with Christian baptism as pictures of the redemptive work of Christ. The debate today centers on the degree of continuity between them—does baptism perform the same function in the New Covenant, i.e., forensic and imputative? Whatever the theological ramifications, Paul at least cannot be made to say this. Rather, he borrows here the Judeo-Christian imagery of the “circumcision of the heart” (Dt 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3). Christians experience the fulfillment of that which circumcision merely prefigured, a spiritual, totally efficacious reality.<\/p>\n<p>Baptism is also related to the Noahic covenant in 1 Peter 3:19-21. There Noah’s deliverance through the waters is considered a picture of the effects of baptism. The debate centers on the meaning of “baptism now saves you.” The answer is connected with the thrust of the ensuing clarification, “an appeal to God for a clear conscience” (<span>rsv<\/span>, lit. “of a good conscience”). While the developed dialogue between the sacramental and baptist views is considered below, we will simply comment here that the interpretation “appeal <em>by<\/em> a good conscience” best fits the emphatic position of this phrase and the picture in this verse of a pledging convert. Baptism is the seal of the salvation covenant, which itself has been accomplished beforehand by the act of Christ and the faith decision of the individual.<\/p>","content_en":"<h3>BAPTISM<\/h3>\n<p>Term generally meaning “to dip” or “immerse,” but representing a group of words employed to signify a religious rite for ritual cleansing. In the NT it became the rite of initiation into the Christian community, and it was interpreted theologically as a dying and rising with Christ.<\/p>\n<p>Preview<\/p>\n<p>• The Baptism of John<\/p>\n<p>• The Baptism of Jesus<\/p>\n<p>• Jesus’ Resurrection Command to Baptize<\/p>\n<p>• Baptism in the Early Church<\/p>\n<p>• The Theology of Baptism in Paul’s and Peter’s Epistles<\/p>\n<p class=\"h2\" id=\"TheBaptismofJohn\">The Baptism of John<\/p>\n<p>John preached a “baptism of repentance for the forgiveness of sins” (Lk 3:3). The origins of his rite are difficult to trace. Some have claimed that his baptism modeled that practiced by those at Qumran; others have urged that his baptism modeled that practiced by Jews when initiating proselytes to Judaism. The members of the Qumran community viewed themselves as the covenant community of the last days and so dwelt in the desert, living an ascetic life and immersing themselves daily in acts of ceremonial cleansing. At the same time they taught that internal repentance must accompany the external act (1 QS 2:3). Its sacramental nature is seen in the fact that only a full member of the community could practice it, and then only after two probationary years (1 QS 5:6). Converts from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of the Gentile background.<\/p>\n<p>John’s baptism both parallels and differs with these forms of baptism. The genesis of his baptism may be found in the prophetic acted-out parable, which not only symbolized God’s message but also intended to bring it about. John’s practice had several theological ramifications: (1) It was intimately connected with radical repentance, not only of the Gentile but astoundingly (to his contemporaries) also of the Jew. (2) It was eschatological at the core, preparing for the Messiah, who would baptize with the Holy Spirit and with fire (Mt 3:11), and therefore looked to the final separation between God’s people and the wicked at the eschaton (i.e., “the End,” cf. Mt 3:12). (3) It symbolized moral purification and so prepared the people for the coming kingdom (Mt 3:2; Lk 3:7-14). In spite of the obvious connection between John’s ceremony and the early church, we cannot posit absolute dependence. In fact, it disappeared from Jesus’ ministry. At first, Jesus allowed his disciples to continue the rite (Jn 3:22), but later he seemingly discontinued the practice (Jn 4:1-3), probably for the following reasons: (1) John’s message was functional, while Jesus’ was personal\/ontological. (2) John’s was forward-looking, expecting the coming kingdom, while Jesus’ was backward-looking, celebrating that event. (3) John’s was an interim practice, while Jesus’ was sacramental. Jesus’ ministry fulfilled John’s, so he severed himself from the latter’s modus operandi.<\/p>\n<p class=\"h2\" id=\"TheBaptismofJesus\">The Baptism of Jesus<\/p>\n<p>This event has its genesis in a complex interplay of motives, divine and human, within the messianic consciousness of Jesus (see Mk 1:9-11 and parallels). For John it was Jesus’ stamp of approval upon his message and ministry. Jesus was in continuity with John’s kingdom proclamation. For Jesus, it was also an anointing that signified the inauguration of his messianic ministry. As seen in God’s “heavenly voice” of Mark 1:11 and parallels, this has two aspects: (1) The voice alludes to Psalm 2:7, establishing Jesus’ unique sonship. (2) It alludes to Isaiah 42:1, establishing him as the messianic “servant of Yahweh.” (This is discussed at greater length in the article below.)<\/p>\n<p class=\"h2\" id=\"JesusResurrectionCommandtoBaptize\">Jesus’ Resurrection Command to Baptize<\/p>\n<p>Here we find the true basis of the church’s practice (Mt 28:19). As already stated, the disciples stopped employing it, so it is here that we see the institution reconstituted as an ordinance based on the death and resurrection of Christ. It was no longer a forward-looking phenomenon but had now become a realized activity centering on the gospel message, certified by the risen Christ who is exalted to universal lordship. It also is an essential aspect of the discipling activity, as seen in the use of the participle “baptizing” after the main verb “make disciples.” Finally we might note that the act signifies the entrance of the believer “into” union with (literally “into the name of”) the triune Godhead.<\/p>\n<p class=\"h2\" id=\"BaptismintheEarlyChurch\">Baptism in the Early Church<\/p>\n<p>Acts 2:38 shows that baptism was a sacral institution from the very beginning. This takes it back to the earliest days of the church. In the primitive church it was an important part of the salvation process (Acts 2:38, “repent and be baptized”) and was accomplished via confession and prayer “in the name of Jesus Christ” (Acts 2:38; 8:16; 10:48; 19:5). Probably there was a question-and-answer period in which the believer confessed his faith and dedicated himself to Christ. The result was reception into and identification with the messianic community of the new covenant, signifying both forgiveness of sins (Acts 2:38; 5:31; 10:43; 13:38; 26:18) and the reception of the Holy Spirit (Lk 3:16; Acts 2:38, 41; 9:17; 10:47-48; 11:16-17; 19:5-7). <em>See<\/em> Baptism of Fire; Baptism of Jesus; Baptism of the Spirit.<\/p>\n\n<p class=\"h2\" id=\"TheTheologyofBaptisminPaulsandPetersEpistles\">The Theology of Baptism in Paul’s and Peter’s Epistles<\/p>\n<p>Paul’s basic statement is found in Galatians 3:27, “baptized into Christ.” The rite of baptism is christological at the heart, signifying union with Christ. This is clarified further by Romans 6:3-8, which equates baptism with dying and rising (cf. Col 2:12-13). At the same time baptism is related to the Spirit; 1 Corinthians 12:13 connects “baptism by the one Spirit” with being “given that same Spirit.” Many see baptism as the outward confirmation of the inward “seal” by the Spirit (2 Cor 1:21-22; Eph 1:13; 4:30). This leads us to the eschatological dimension of baptism. In its relation to the present work of Christ and the Spirit, it externalizes the outpouring of salvation in the age of fulfillment, because it is the initiatory rite signifying the believer’s entrance into the blessings of the new age (Ti 3:5).<\/p>\n<p>There is also a definite link between baptism and the OT covenants. The major connection is with the Abrahamic, especially with the circumcision that characterized it. Paul in Colossians 2:11-12 combines Jewish circumcision with Christian baptism as pictures of the redemptive work of Christ. The debate today centers on the degree of continuity between them—does baptism perform the same function in the New Covenant, i.e., forensic and imputative? Whatever the theological ramifications, Paul at least cannot be made to say this. Rather, he borrows here the Judeo-Christian imagery of the “circumcision of the heart” (Dt 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3). Christians experience the fulfillment of that which circumcision merely prefigured, a spiritual, totally efficacious reality.<\/p>\n<p>Baptism is also related to the Noahic covenant in 1 Peter 3:19-21. There Noah’s deliverance through the waters is considered a picture of the effects of baptism. The debate centers on the meaning of “baptism now saves you.” The answer is connected with the thrust of the ensuing clarification, “an appeal to God for a clear conscience” (<span>rsv<\/span>, lit. “of a good conscience”). While the developed dialogue between the sacramental and baptist views is considered below, we will simply comment here that the interpretation “appeal <em>by<\/em> a good conscience” best fits the emphatic position of this phrase and the picture in this verse of a pledging convert. Baptism is the seal of the salvation covenant, which itself has been accomplished beforehand by the act of Christ and the faith decision of the individual.<\/p>","summary_ro":"BAPTISM Term generally meaning “to dip” or “immerse,” but representing a group of words employed to signify a religious rite for ritual cleansing. In the NT it became the rite of initiation into the Christian community, and it was interpreted theologically as a dying and rising with Christ. Preview • The Baptism of John • The Baptism of Jesus • Jesus’ Resurrection Command to Baptize • Baptism in the Early Church • The Theology of Baptism in Paul’s and Peter’s Epistles The Baptism of John John...","summary_en":"BAPTISM Term generally meaning “to dip” or “immerse,” but representing a group of words employed to signify a religious rite for ritual cleansing. In the NT it became the rite of initiation into the Christian community, and it was interpreted theologically as a dying and rising with Christ. Preview • The Baptism of John • The Baptism of Jesus • Jesus’ Resurrection Command to Baptize • Baptism in the Early Church • The Theology of Baptism in Paul’s and Peter’s Epistles The Baptism of John John...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14850,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Grief","title_en":"Grief","content_ro":"<h3>GRIEF<\/h3>\n<p>Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Samuel, distraught at King Saul’s disobedience, prayed all night. Job was exceedingly sorrowful over his personal loss (Jb 2:13; cf. 6:2; 16:6), and the psalmist poetically demonstrated distress and sorrow (Pss 6:7; 31:9-10; 69:26; 73:21; 95:10; 112:10). The book of Lamentations is devoted to the expression of grief, and the prophets in general speak of judgment because Israel had grieved a holy God.<\/p>\n<p>Jesus experienced sorrow and distress (Mk 3:5; Jn 11:33), including crying over the death of a friend (Jn 11:35). The Jews are said to have been grieved as the apostles taught about Christ (Acts 4:2). The apostle Paul instructed believers not to grieve one another (Rom 14:15) and did not want to cause any sorrow himself (2 Cor 2:1-5). Most of all, the believer is not to grieve the Holy Spirit (Eph 4:30). A believer may, of course, experience grief and suffering in an alien world (1 Pt 2:19). In Bible times grief was given particular expression at a time of death by means of shrieks, wails, and laments (Jer 9:17-18; Am 5:16; Mk 5:38).<\/p>\n<p><em>See also<\/em> Mourning.<\/p>","content_en":"<h3>GRIEF<\/h3>\n<p>Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Samuel, distraught at King Saul’s disobedience, prayed all night. Job was exceedingly sorrowful over his personal loss (Jb 2:13; cf. 6:2; 16:6), and the psalmist poetically demonstrated distress and sorrow (Pss 6:7; 31:9-10; 69:26; 73:21; 95:10; 112:10). The book of Lamentations is devoted to the expression of grief, and the prophets in general speak of judgment because Israel had grieved a holy God.<\/p>\n<p>Jesus experienced sorrow and distress (Mk 3:5; Jn 11:33), including crying over the death of a friend (Jn 11:35). The Jews are said to have been grieved as the apostles taught about Christ (Acts 4:2). The apostle Paul instructed believers not to grieve one another (Rom 14:15) and did not want to cause any sorrow himself (2 Cor 2:1-5). Most of all, the believer is not to grieve the Holy Spirit (Eph 4:30). A believer may, of course, experience grief and suffering in an alien world (1 Pt 2:19). In Bible times grief was given particular expression at a time of death by means of shrieks, wails, and laments (Jer 9:17-18; Am 5:16; Mk 5:38).<\/p>\n<p><em>See also<\/em> Mourning.<\/p>","summary_ro":"GRIEF Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Sam...","summary_en":"GRIEF Emotional suffering brought on by bereavement, mishap, or disaster. To grieve is either to cause or feel sorrow or distress. The concept is found in the Scriptures under a variety of circumstances. Isaac and Rebekah experienced grief when their son Esau married a Hittite woman (Gn 26:35). God mourned the misery of Israel brought upon them by disobedience (Jgs 10:16). Because she had no son, Hannah was sad—so much so that she appeared to be drunk while praying (1 Sm 1:16). Similarly, Sam...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34236,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seal","title_en":"Seal","content_ro":"<h3>SEAL<\/h3>\n<p>Small engraved object widely used in the ancient Near East to produce an image in soft clay.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>The exact origin of seals cannot be determined. The first seal probably developed from the amulet, whose purpose was to give protection to its wearer or to ward off evil. At one time a seal was believed to have some kind of magical protective power that would bring a curse or harm to the unauthorized person who dared to break it to obtain the contents it protected. Primitive seals were little more than tiny clay spools scratched with twigs to produce simple designs or figures. Glyptic art (the technical name for engraving or carving of seals on gems) flourished in the ancient Near East from the fourth millennium <span>BC<\/span> to the end of the Persian period in the fourth century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TypesofSeals\">Types of Seals<\/p>\n<h5>Stamp Seals<\/h5>\n<p>Seals were produced in many shapes and sizes, the earliest being the stamp seal, a flat engraved gem or bead that produced a copy of itself when pressed against soft clay. It was superseded about 3000 <span>BC<\/span> in Mesopotamia by the cylinder seal and began to be used again only at the end of the eighth century <span>BC<\/span>; by Hellenistic times it had replaced the cylinder seal altogether.<\/p>\n<h5>Cylinder Seals<\/h5>\n<p>The cylinder seal first appeared in Mesopotamia before 3000 <span>BC<\/span> and became the most widely used kind of seal until the middle of the first millennium <span>BC<\/span>. Its use in Egypt is evidence of early Mesopotamian cultural influence upon Egypt; however, it was soon replaced there by the scarab (beetle-shaped) seal, which was better adapted for sealing papyrus documents. Symbols or designs were carved on the outside of the cylinder, which left their imprint when the seal was rolled over the wet clay. Some of the earliest symbols used were geometric designs or representations of some magical symbol. Later seals depicted everything from mythology (deities seated conversing with each other, receiving worshipers in audience, riding in a boat or chariot, or fighting an enemy) to scenes from everyday life (hunting, marrying, banqueting, feeding animals, fighting wild beasts, offering sacrifices to the deity, warring, leading prisoners away) and representations of animals, flowers, and birds. Writing (e.g., the owner’s name or a declaration of loyalty to a god or king) began to appear on seals in the third millennium <span>BC<\/span>. Because of the great number and variety of seals that have been found, they are invaluable for what they reveal about ancient peoples—how they dressed, their hairstyles, furniture, utensils, and religious beliefs.<\/p>\n<p>Seals were so widely used and have been unearthed in such quantity in the ancient Near East that they can be dated within a century or two of their origin, though sometimes it is difficult to determine the exact period or country of origin. Herodotus observed that every Babylonian gentleman “carries a seal and a walking stick” (Book I, 195). The seal was suspended by a cord about the neck or the wrist or attached to some part of the owner’s clothing (cf. Gn 38:18; 41:42; Sg 8:6; Jer 22:24). Graves have been found with cylinders tied to the wrists of the skeletons.<\/p>\n<p>Another type of seal was the jar handle seal. Cloth was placed over the neck of a bottle, soft clay was smeared on top of the binding cord, and then the seal was pressed into the wet clay. The unbroken seal showed that the merchandise had not been opened before delivery. In Judea the seal was impressed on jar handles as evidence of ownership. Some jar handle stamps were probably trademarks of pottery factories; some bear private names (perhaps the owner of the factory). The so-called royal jar handle stamps contain either a four-winged or two-winged symbol and a short inscription consisting of two lines. The line above reads “belonging to the king,” and the lower line contains the name of a city, probably where the jar was made.<\/p>\n<p class=\"h2\" id=\"Uses\">Uses<\/p>\n<h5>Functional Uses<\/h5>\n<p>Since their first creation as amulets, seals continued to serve as signals of protection. An unbroken seal proved that the contents had not been tampered with, whether on a document, a granary door, or a wine jar. The lions’ den into which Daniel was cast was sealed with the king’s signet and those of his nobles (Dn 6:17). Jesus’ tomb was secured by sealing the stone (Mt 27:66). The seal also served as a mark of ownership or as a trademark (e.g., placed on pottery before firing). It was also used to validate documents (letters, bills of sale, government documents, etc.). Jezebel wrote letters in her husband’s name and sealed them with his seal, thus bringing about the death of Naboth (1 Kgs 21:8-13). Jeremiah sealed a deed of purchase when he bought a kinsman’s land (Jer 32:10-14). An edict with the Persian king’s seal could not be revoked (Est 8:8).<\/p>\n<h5>Symbolic Use<\/h5>\n<p>Symbolic use of the seal is found both in nonbiblical and biblical literature. A Babylonian prayer says, “Like a seal may my sins be torn away.” The OT says, “Seal the teaching among my disciples” (Is 8:16, <span>rsv<\/span>). Zerubbabel was told he would become God’s signet ring (Hg 2:23). The earth took shape like clay pressed by a signet ring (Jb 38:14).<\/p>\n<p>The word is used symbolically in the NT to designate God’s personal ownership. For example, the Scriptures say that God’s seal is on Jesus, his Son (Jn 3:33; 6:27). This means that Jesus bears God’s personal name; Jesus is God’s personal expression. The Scriptures also say that the Holy Spirit seals the believers (2 Cor 1:22; Eph 1:13; 4:30). This means that the Spirit is God’s mark of ownership on the believers, and it means that the Spirit protects and preserves the believers throughout their lives.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible; Inscriptions.<\/p>","content_en":"<h3>SEAL<\/h3>\n<p>Small engraved object widely used in the ancient Near East to produce an image in soft clay.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>The exact origin of seals cannot be determined. The first seal probably developed from the amulet, whose purpose was to give protection to its wearer or to ward off evil. At one time a seal was believed to have some kind of magical protective power that would bring a curse or harm to the unauthorized person who dared to break it to obtain the contents it protected. Primitive seals were little more than tiny clay spools scratched with twigs to produce simple designs or figures. Glyptic art (the technical name for engraving or carving of seals on gems) flourished in the ancient Near East from the fourth millennium <span>BC<\/span> to the end of the Persian period in the fourth century <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"TypesofSeals\">Types of Seals<\/p>\n<h5>Stamp Seals<\/h5>\n<p>Seals were produced in many shapes and sizes, the earliest being the stamp seal, a flat engraved gem or bead that produced a copy of itself when pressed against soft clay. It was superseded about 3000 <span>BC<\/span> in Mesopotamia by the cylinder seal and began to be used again only at the end of the eighth century <span>BC<\/span>; by Hellenistic times it had replaced the cylinder seal altogether.<\/p>\n<h5>Cylinder Seals<\/h5>\n<p>The cylinder seal first appeared in Mesopotamia before 3000 <span>BC<\/span> and became the most widely used kind of seal until the middle of the first millennium <span>BC<\/span>. Its use in Egypt is evidence of early Mesopotamian cultural influence upon Egypt; however, it was soon replaced there by the scarab (beetle-shaped) seal, which was better adapted for sealing papyrus documents. Symbols or designs were carved on the outside of the cylinder, which left their imprint when the seal was rolled over the wet clay. Some of the earliest symbols used were geometric designs or representations of some magical symbol. Later seals depicted everything from mythology (deities seated conversing with each other, receiving worshipers in audience, riding in a boat or chariot, or fighting an enemy) to scenes from everyday life (hunting, marrying, banqueting, feeding animals, fighting wild beasts, offering sacrifices to the deity, warring, leading prisoners away) and representations of animals, flowers, and birds. Writing (e.g., the owner’s name or a declaration of loyalty to a god or king) began to appear on seals in the third millennium <span>BC<\/span>. Because of the great number and variety of seals that have been found, they are invaluable for what they reveal about ancient peoples—how they dressed, their hairstyles, furniture, utensils, and religious beliefs.<\/p>\n<p>Seals were so widely used and have been unearthed in such quantity in the ancient Near East that they can be dated within a century or two of their origin, though sometimes it is difficult to determine the exact period or country of origin. Herodotus observed that every Babylonian gentleman “carries a seal and a walking stick” (Book I, 195). The seal was suspended by a cord about the neck or the wrist or attached to some part of the owner’s clothing (cf. Gn 38:18; 41:42; Sg 8:6; Jer 22:24). Graves have been found with cylinders tied to the wrists of the skeletons.<\/p>\n<p>Another type of seal was the jar handle seal. Cloth was placed over the neck of a bottle, soft clay was smeared on top of the binding cord, and then the seal was pressed into the wet clay. The unbroken seal showed that the merchandise had not been opened before delivery. In Judea the seal was impressed on jar handles as evidence of ownership. Some jar handle stamps were probably trademarks of pottery factories; some bear private names (perhaps the owner of the factory). The so-called royal jar handle stamps contain either a four-winged or two-winged symbol and a short inscription consisting of two lines. The line above reads “belonging to the king,” and the lower line contains the name of a city, probably where the jar was made.<\/p>\n<p class=\"h2\" id=\"Uses\">Uses<\/p>\n<h5>Functional Uses<\/h5>\n<p>Since their first creation as amulets, seals continued to serve as signals of protection. An unbroken seal proved that the contents had not been tampered with, whether on a document, a granary door, or a wine jar. The lions’ den into which Daniel was cast was sealed with the king’s signet and those of his nobles (Dn 6:17). Jesus’ tomb was secured by sealing the stone (Mt 27:66). The seal also served as a mark of ownership or as a trademark (e.g., placed on pottery before firing). It was also used to validate documents (letters, bills of sale, government documents, etc.). Jezebel wrote letters in her husband’s name and sealed them with his seal, thus bringing about the death of Naboth (1 Kgs 21:8-13). Jeremiah sealed a deed of purchase when he bought a kinsman’s land (Jer 32:10-14). An edict with the Persian king’s seal could not be revoked (Est 8:8).<\/p>\n<h5>Symbolic Use<\/h5>\n<p>Symbolic use of the seal is found both in nonbiblical and biblical literature. A Babylonian prayer says, “Like a seal may my sins be torn away.” The OT says, “Seal the teaching among my disciples” (Is 8:16, <span>rsv<\/span>). Zerubbabel was told he would become God’s signet ring (Hg 2:23). The earth took shape like clay pressed by a signet ring (Jb 38:14).<\/p>\n<p>The word is used symbolically in the NT to designate God’s personal ownership. For example, the Scriptures say that God’s seal is on Jesus, his Son (Jn 3:33; 6:27). This means that Jesus bears God’s personal name; Jesus is God’s personal expression. The Scriptures also say that the Holy Spirit seals the believers (2 Cor 1:22; Eph 1:13; 4:30). This means that the Spirit is God’s mark of ownership on the believers, and it means that the Spirit protects and preserves the believers throughout their lives.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible; Inscriptions.<\/p>","summary_ro":"SEAL Small engraved object widely used in the ancient Near East to produce an image in soft clay. Origin The exact origin of seals cannot be determined. The first seal probably developed from the amulet, whose purpose was to give protection to its wearer or to ward off evil. At one time a seal was believed to have some kind of magical protective power that would bring a curse or harm to the unauthorized person who dared to break it to obtain the contents it protected. Primitive seals were lit...","summary_en":"SEAL Small engraved object widely used in the ancient Near East to produce an image in soft clay. Origin The exact origin of seals cannot be determined. The first seal probably developed from the amulet, whose purpose was to give protection to its wearer or to ward off evil. At one time a seal was believed to have some kind of magical protective power that would bring a curse or harm to the unauthorized person who dared to break it to obtain the contents it protected. Primitive seals were lit...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34270,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Coming of Christ*, Second","title_en":"Coming of Christ*, Second","content_ro":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","content_en":"<h3>SECOND COMING OF CHRIST*<\/h3>\n<p>The return of Jesus Christ to earth to complete the work of salvation.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns, principally by “coming” (which is the regular translation of the Greek word <span class=\"greek\" lang=\"el\">parousia<\/span><em>,<\/em> meaning “presence,” “visit,” “arrival,” “advent,” especially of a royal or distinguished person) but also by “appearing” (as in 2 Tm 4:8; Ti 2:13), “revealing,” or “revelation” (1 Cor 1:7). These different verbs and nouns point to the same event but highlight different aspects of it, especially the manifestation of God’s glory in Christ when he comes. The time of this event is repeatedly referred to as “the Day,” sometimes absolutely (as in Rom 13:12; 1 Cor 3:13; Heb 10:25), more often with a qualification, such as “the day of Christ” (Phil 1:10; 2:16), “the day of the Lord” (1 Thes 5:2; 2 Thes 2:2), “the day of the Lord Jesus” (1 Cor 5:5; 2 Cor 1:14), “the day of Jesus Christ” (Phil 1:6), and “the day of our Lord Jesus Christ” (1 Cor 1:8). When such expressions are used, there is often some reference to the judgment to be passed at the coming of Christ: his day is “the day of judgment” (1 Jn 4:17) or “the day of wrath” (Rom 2:5). For the people of God, however, it is “the day of redemption” (Eph 4:30).<\/p>\n<p class=\"h2\" id=\"TheProclamationoftheNewTestament\">The Proclamation of the New Testament<\/p>\n<p>That the second coming of Christ was an essential element in the gospel as preached in the apostolic age is clear from many NT writings (quoted below from the <span>rsv<\/span>).<\/p>\n<p>The origin of the Second Coming is found in the teachings of Jesus before his death. Speaking of himself as the Son of Man, Jesus said, “The day when the Son of man is revealed” (Lk 17:30) he will come “in clouds with great power and glory” (Mk 13:26). This language is derived from the OT, especially from Daniel’s vision in which “one like a son of man” is brought “with the clouds of heaven” to receive everlasting dominion from the Ancient of Days (Dn 7:13-14). A cloud or clouds regularly enveloped the divine glory in the OT (as in Ex 40:34; 1 Kgs 8:10-11); their mention in connection with the coming of the Son of Man indicates that, when he comes, the glory of God will be manifested in him. Jesus’ last reference to his second coming came at his trial before the Jewish authorities when, asked by the high priest to say whether or not he was “the Christ, the Son of the Blessed,” he replied, “I am; and you will see the Son of man seated at the right hand of Power, and coming with the clouds of heaven” (Mk 14:61-62).<\/p>\n<p>After the Gospels, the rest of the NT affirms the eventuality of Christ’s second coming. The record of Acts begins with the angels’ assurance at the ascension of Christ that “this Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11). The summaries of apostolic addresses that the book contains make repeated references to Jesus as “the one ordained by God to be judge of the living and the dead” (10:42; cf. 17:31).<\/p>\n<p>Writing to his converts in Thessalonica (c. <span>AD<\/span> 51) a few weeks after they first heard and believed the gospel, Paul reminds them how they had “turned to God from idols, to serve a living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (1 Thes 1:9-10). Here Jesus’ expected deliverance of his people from end-time judgment is put on the same plane as his historical resurrection; the Christian way of life embraces both serving God and waiting for Christ. This note of waiting for Christ is repeated and amplified several times in this short letter. A few years later Paul uses similar language when writing to his converts in Corinth (cf. Acts 18:1-18): “You are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ” (1 Cor 1:7). And in what may have been his last letter he speaks of “the crown of righteousness” that the Lord will award him “on that Day, and not only to me,” he adds, “but also to all who have loved his appearing” (2 Tm 4:8). To love his appearing and to wait for him are two different ways of expressing the same attitude.<\/p>\n<p>The writer to the Hebrews encourages his readers with the assurance that in a little while “the coming one shall come and shall not tarry” (Heb 10:37). James says that “the coming of the Lord is at hand” (Jas 5:8). Peter speaks of the time “when the chief Shepherd is manifested” (1 Pt 5:4). The Revelation to John ends with the risen Lord’s promise, “Surely I am coming soon,” and the church’s response, “Amen. Come, Lord Jesus!” (Rv 22:20).<\/p>\n<p class=\"h2\" id=\"TheSecondComingandtheResurrection\">The Second Coming and the Resurrection<\/p>\n<p>In 1 Thessalonians, written not more than 20 years after the death and resurrection of Christ, his coming again is presented by way of comfort and encouragement to those whose Christian friends had died. Paul had been compelled to leave Thessalonica before he had time to give his converts there as much teaching as they required, and when some of their number died shortly after his departure, their friends wondered if they would suffer some serious disadvantage at the Second Coming, in contrast to those who would still be alive to greet the returning Lord. No, says Paul, “those who have fallen asleep” will suffer no disadvantage. On the contrary, the first thing to happen when “the Lord himself will descend from heaven” is that “the dead in Christ will rise.” Only after that will those who survive until then be caught away to join them and be forever “with the Lord” (1 Thes 4:15-17). Fuller information on the same subject is given in 1 Corinthians, written about five years later. There the resurrection of believers is the full harvest that was inaugurated by the resurrection of Christ: “Christ the first fruits, then at his coming those who belong to Christ” (1 Cor 15:23). An additional revelation is imparted: not only will each believer who has died be raised in a “spiritual body” (v 44) but also those who are still alive will be “changed” so as to have bodies suitable for life in resurrection. For dead and living believers alike, Paul proclaimed that “as we have borne the image of the man of dust [i.e., Adam; cf. Gn 2:7], we shall also bear the image of the man of heaven [i.e., the risen Christ]” (1 Cor 15:49). To the same effect, Paul writes (a few years later still) in Philippians 3:20-21 that from heaven “we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body.” A deeper unveiling of what this will involve is made in Romans 8:18-23, where the resurrection of the people of Christ is the catalyst for the liberation and glorious renewal of all creation.<\/p>\n<h5>The Second Coming and Judgment<\/h5>\n<p>The association of judgment with the Second Coming arises in Jesus’ teaching in the Gospels. The association is equally plain in the epistles of the NT. Paul, in particular, put the subject on a personal level. He forbade premature judgment of fellow Christians: “Do not pronounce judgment before the time, before the Lord comes” (1 Cor 4:5). The Lord will conduct an investigation that will bring to light the hidden motives of the heart. Paul knew that his own apostolic work would be assessed on “the day of Christ” (Phil 2:16; 1 Thes 2:19). Elsewhere, Paul urges his converts to bear in mind that they, with himself, must appear before the divine tribunal, variously called “the judgment seat of God” (where “each of us shall give account of himself,” Rom 14:10-12) or “the judgment seat of Christ” (where each will “receive good or evil, according to what he has done in the body,” 2 Cor 5:10). It seems clear that this judgment is to take place at the second coming of Christ, who will then “judge the living and the dead” (2 Tm 4:1). Because Paul was writing to Christians, he tended to concentrate on the judgment or assessment that the believers would experience at the Lord’s return. But he also made it plain that the same coming would bring judgment to those who opposed the Christian faith (2 Thes 1:6-10). This is made explicit in Acts 17:31, where Paul told the Athenians that God “has fixed a day on which he will judge the world in righteousness by a man whom he has appointed.”<\/p>\n<p><em>See also<\/em> Day of the Lord; Eschatology; Judgment; Judgment Seat; Last Days; Rapture; Resurrection; Revelation, Book of; Tribulation.<\/p>","summary_ro":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","summary_en":"SECOND COMING OF CHRIST* The return of Jesus Christ to earth to complete the work of salvation. Terms Used The doctrine is expressed by verbs such as “come,” “descend,” “appear,” and “is revealed” with Christ as the subject (e.g., “I will come again,” Jn 14:3; “the Lord himself will descend,” 1 Thes 4:16; “when he appears,” 1 Jn 2:28; 3:2; “the day when the Son of man is revealed,” Lk 17:30; “when the Lord Jesus is revealed from heaven,” 2 Thes 1:7). It is expressed also by a variety of nouns...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58159,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:30","title_en":"Study Note: Efeseni 4:30","content_ro":"<p><strong>4:30<\/strong> Believers must not alienate <em>God’s Holy Spirit<\/em><em>,<\/em> who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • <em>has identified you as his own<\/em> (or <em>has put his seal on you<\/em>): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).<\/p>","content_en":"<p><strong>4:30<\/strong> Believers must not alienate <em>God’s Holy Spirit<\/em><em>,<\/em> who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • <em>has identified you as his own<\/em> (or <em>has put his seal on you<\/em>): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).<\/p>","summary_ro":"4:30 Believers must not alienate God’s Holy Spirit, who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • has identified you as his own (or has put his seal on you): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).","summary_en":"4:30 Believers must not alienate God’s Holy Spirit, who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • has identified you as his own (or has put his seal on you): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:30","title_en":"Study Note: Efeseni 4:30","content_ro":"<p><strong>4:30<\/strong> Believers must not alienate <em>God’s Holy Spirit<\/em><em>,<\/em> who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • <em>has identified you as his own<\/em> (or <em>has put his seal on you<\/em>): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).<\/p>","content_en":"<p><strong>4:30<\/strong> Believers must not alienate <em>God’s Holy Spirit<\/em><em>,<\/em> who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • <em>has identified you as his own<\/em> (or <em>has put his seal on you<\/em>): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).<\/p>","summary_ro":"4:30 Believers must not alienate God’s Holy Spirit, who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • has identified you as his own (or has put his seal on you): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).","summary_en":"4:30 Believers must not alienate God’s Holy Spirit, who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • has identified you as his own (or has put his seal on you): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113411,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:30","title_en":"Study Note: Efeseni 4:30","content_ro":"<p><strong>4:30<\/strong> Believers must not alienate <em>God’s Holy Spirit<\/em><em>,<\/em> who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • <em>has identified you as his own<\/em> (or <em>has put his seal on you<\/em>): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).<\/p>","content_en":"<p><strong>4:30<\/strong> Believers must not alienate <em>God’s Holy Spirit<\/em><em>,<\/em> who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • <em>has identified you as his own<\/em> (or <em>has put his seal on you<\/em>): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).<\/p>","summary_ro":"4:30 Believers must not alienate God’s Holy Spirit, who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • has identified you as his own (or has put his seal on you): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).","summary_en":"4:30 Believers must not alienate God’s Holy Spirit, who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • has identified you as his own (or has put his seal on you): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141037,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:30","title_en":"Study Note: Efeseni 4:30","content_ro":"<p><strong>4:30<\/strong> Believers must not alienate <em>God’s Holy Spirit<\/em><em>,<\/em> who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • <em>has identified you as his own<\/em> (or <em>has put his seal on you<\/em>): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).<\/p>","content_en":"<p><strong>4:30<\/strong> Believers must not alienate <em>God’s Holy Spirit<\/em><em>,<\/em> who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • <em>has identified you as his own<\/em> (or <em>has put his seal on you<\/em>): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).<\/p>","summary_ro":"4:30 Believers must not alienate God’s Holy Spirit, who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • has identified you as his own (or has put his seal on you): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).","summary_en":"4:30 Believers must not alienate God’s Holy Spirit, who identifies them as belonging to God (cp. Mark 3:29; Acts 5:3-5, 9; 1 Thes 4:8; Heb 6:4-8). • has identified you as his own (or has put his seal on you): The presence of the Spirit both confirms and guarantees the future redemption of believers (see Eph 1:13-14; Rom 8:16-17; 2 Cor 1:22; 1 Jn 4:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61042,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61222,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66220,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88668,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88848,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93846,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116294,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116474,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121472,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143920,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Grief over Apostasy","title_en":"God’s Grief over Apostasy","content_ro":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","content_en":"<h3>God’s Grief over Apostasy<\/h3>\n<p>The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15).<\/p>\n<p>The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. There comes a point, as in the time of Noah (Gen 6:5-7), when God’s patience runs out. For the Israelites who inhabited the land of the judges, that time had come. At one point, after the Israelites had turned to worship other gods and God had allowed them to be oppressed by their enemies, God responded to their plea for help by saying, “Go and cry out to the gods you have chosen! Let them rescue you” (Judg 10:14). Yet, even then, when Israel repeated its plea for mercy, rid themselves of their idols, and submitted to the Lord’s justice (10:10, 15-16), he provided help.<\/p>\n<p>God longs for people to turn to him in repentance, not wanting anyone to be destroyed (2 Pet 3:9). And in his justice, he “makes sinners right in his sight when they believe in Jesus” (Rom 3:26). He has taken upon himself the grievous weight of our sin (see Isa 53:3-12; 2 Cor 5:19-21) and given us the opportunity to receive his grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 6:5-7; Judg 10:6-16; Isa 5:1-7; 53:3-12; 63:10; Hos 11:8-9; Eph 4:30<\/p>","summary_ro":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","summary_en":"God’s Grief over Apostasy The God of the universe is grieved by his people’s misery (10:16; Hos 11:8-9). Even when repeatedly spurned, God’s love is more powerful than his wrath, and his compassion exceeds his indignation. That does not mean that his love negates his justice, however, and people will ultimately be judged in the end for their choices and actions (see 2Tim 4:1; Rev 20:11-15). The entire era of the judges shows what happens in God’s heart when his people repeatedly spurn him. Th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144100,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Spirit’s Presence","title_en":"The Spirit’s Presence","content_ro":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","content_en":"<h3>The Spirit’s Presence<\/h3>\n<p>In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel anointed David as the next king (16:13), the Spirit left Saul (16:14), who was disobedient and had been rejected by God as king (13:7-14; 15:10-29; cp. 28:15; Judg 16:20). After David had sinned with Bathsheba, he prayed to be spared this same judgment (Ps 51:11).<\/p>\n<p>In the New Testament, God’s Holy Spirit is given to all who put their faith in Christ for salvation, not just to individuals in specific roles (see Acts 2:14-21; 1 Cor 12:1-13; Eph 1:13-14). Still, the Spirit performs a similar role in equipping God’s servants to do the work that God has called them to do (see 1 Cor 12:7-10). The Old Testament departure of the Spirit from Saul tangibly demonstrates the need for the New Testament warnings not to sin against the Spirit and not to bring sorrow to the Spirit (see Mark 3:28-29; Eph 4:30; Heb 6:1-8).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 41:37-40; Exod 31:1-6; Judg 3:9-11; 6:34; 11:29; 14:5-6; 16:20-21; 1 Sam 10:1-10; 11:6-7; 16:13-23; 19:19-23; 2 Chr 20:13-19; 24:20-22; Ps 51:11-12; Isa 11:1-5; Jer 31:33-34; Joel 2:28-29; Mark 3:28-29; Acts 2:1-21; 4:31; Eph 1:13-14; 4:30; Heb 6:4-8<\/p>","summary_ro":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","summary_en":"The Spirit’s Presence In the Old Testament, the Spirit of the Lord came upon a person or group when they were called to do a task or ordained for an office. The Spirit “came upon” the judges Othniel, Gideon, and Jephthah (Judg 3:10; 6:34; 11:29), empowering them for service. Saul and David both received the Spirit of God when they were anointed king (1 Sam 10:1, 9-10; 16:13). The Spirit would depart when the task had been completed or when the officeholder was removed from office. When Samuel...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149098,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Baptism","title_en":"Baptism","content_ro":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","content_en":"<h3>Baptism<\/h3>\n<p>Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a ritual bath to wash away the impurities of their Gentile background. This ritual cleansing was often done in special baths created for purification, called mikvahs. Mikvahs were located at many synagogues, and the Temple in Jerusalem had a large number of mikvahs, which suggests that those who approached for worship would ritually bathe.<\/p>\n<p>John preached “that people should be baptized to show that they had repented of their sins and turned to God to be forgiven” (Luke 3:3). John’s baptism was an aspect of his role in preparing people’s hearts to receive the Messiah (Luke 3:4-6), and those who had received his baptism and repented of their sins were those who were prepared for Jesus’ message (Luke 7:29-30).<\/p>\n<p>After his resurrection, Jesus commanded his disciples to baptize new converts (Matt 28:19). Christian baptism is understood as dying and rising with Christ, signifying the death of the old life and the beginning of the new (Rom 6:1-4; Col 2:12) and also signifying a Christian’s spiritual union with Christ (Gal 3:27) and with his church. Baptism thus became the rite of initiation in the Christian community. For this reason, many interpreters see baptism as the Christian equivalent of circumcision, the rite that initiated membership into the nation of Israel under the old covenant (see Col 2:11-12). Whatever the connection with OT circumcision, baptism signifies a changed heart and a clean conscience that come from God’s forgiveness (1 Pet 3:21; cp. Deut 10:16; 30:6; Jer 4:4; Rom 2:28-29; Phil 3:3).<\/p>\n<p>As a ritual cleansing, Christian baptism signifies both forgiveness of sins (Acts 2:38; 10:43; 13:38; 26:17-18) and the reception of the Holy Spirit (2:38; 9:17-18; 10:47-48; 11:15-17; 19:5-7; Luke 3:16). Many interpreters see baptism as the outward confirmation of the inward “seal” of the Spirit, whose presence is a “guarantee” of the eternal inheritance that awaits God’s faithful people (2 Cor 1:21-22; Eph 1:13-14; 4:30; Titus 3:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:6-16; 21:25; 28:19; Mark 1:4-9; 10:38-39; 11:30; 16:16; Luke 3:3-22; 7:29-30; 12:50; 20:4; John 1:25-36; 3:22-23, 26; 4:1-2; 10:40; Acts 1:5, 22; 2:38, 41; 8:12-13, 16-17, 36-38; 9:18; 10:37, 47-48; 11:16; 13:24; 16:15, 33; 18:8, 25; 19:1-7; 22:16; Rom 6:3-4; 1 Cor 1:13-17; 10:2; 12:13; 15:29; Gal 3:27; Eph 4:5; Col 2:12; Heb 6:2; 1 Pet 3:21; 1 Jn 5:6<\/p>","summary_ro":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","summary_en":"Baptism Baptism was an important element of the Christian faith from the very beginning (Acts 2:38). The words “baptism” and “baptize” were already used in Judaism to refer to a religious rite for cleansing. The law of Moses established the use of water to cleanse people from ceremonial defilement (Num 19:14-19). Later, Gentile converts to Judaism from pagan religions were admitted to Judaism only after fulfilling certain obligations, which included the study of the Torah, circumcision, and a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":1665,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>ANGER<\/h3>\n<p>The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (<span>nlt<\/span>), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, <span>nlt<\/span>)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitterness, wrath, malice, and slander, as attitudes that Christians must rid themselves of once and for all. In his list of attributes for a bishop or pastor of a church, the apostle Paul said that a Christian leader should not be prone to anger, that is, easily provoked (Ti 1:7).<\/p>\n<p>The Bible recognizes that humans get angry; it does not condemn the anger in and of itself but what often happens as the result. Humans have a habit of letting their anger get the best of them, causing them to sin. That is why the apostle Paul said, “Don’t sin by letting anger gain control over you” (Eph 4:26, <span>nlt<\/span>). The longer a person allows anger to continue, the greater the danger that it will develop sinful qualities, giving Satan a foothold (see Eph 4:27).<\/p>\n<p>Anger of a good sort is also spoken of in the Bible. “Righteous indignation” refers to the extreme displeasure of a holy heart unable to tolerate sin of any kind. The anger of God contains this element: man should be good, yet he sins—and God is angry “because they forsook the covenant of the Lord, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them” (Dt 29:25-26, <span>rsv<\/span>). It was in that sense also that Moses’ anger burned on Mt Sinai and caused him to smash the tablets of the covenant on the ground when he saw the golden calf and Israel’s idolatry (Ex 32:19).<\/p>\n<p>In the NT, Mark says that Jesus looked with anger at the Pharisees, who were hoping to catch him breaking their law (Mk 3:5). Jesus’ anger was also shown in his cleansing of the temple (Jn 2:13-22); it should have been a place of prayer but was being used as a place of business. So Jesus “entered the Temple and began to drive out the merchants and their customers. He knocked over the tables of the money changers and the stalls of those selling doves” (Mt 21:12, <span>nlt<\/span>). His holy indignation was neither a weakness nor a sin. Such anger is an appropriate response to iniquity and injustice, especially when they are apparently unpunished.<\/p>","content_en":"<h3>ANGER<\/h3>\n<p>The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (<span>nlt<\/span>), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, <span>nlt<\/span>)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitterness, wrath, malice, and slander, as attitudes that Christians must rid themselves of once and for all. In his list of attributes for a bishop or pastor of a church, the apostle Paul said that a Christian leader should not be prone to anger, that is, easily provoked (Ti 1:7).<\/p>\n<p>The Bible recognizes that humans get angry; it does not condemn the anger in and of itself but what often happens as the result. Humans have a habit of letting their anger get the best of them, causing them to sin. That is why the apostle Paul said, “Don’t sin by letting anger gain control over you” (Eph 4:26, <span>nlt<\/span>). The longer a person allows anger to continue, the greater the danger that it will develop sinful qualities, giving Satan a foothold (see Eph 4:27).<\/p>\n<p>Anger of a good sort is also spoken of in the Bible. “Righteous indignation” refers to the extreme displeasure of a holy heart unable to tolerate sin of any kind. The anger of God contains this element: man should be good, yet he sins—and God is angry “because they forsook the covenant of the Lord, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them” (Dt 29:25-26, <span>rsv<\/span>). It was in that sense also that Moses’ anger burned on Mt Sinai and caused him to smash the tablets of the covenant on the ground when he saw the golden calf and Israel’s idolatry (Ex 32:19).<\/p>\n<p>In the NT, Mark says that Jesus looked with anger at the Pharisees, who were hoping to catch him breaking their law (Mk 3:5). Jesus’ anger was also shown in his cleansing of the temple (Jn 2:13-22); it should have been a place of prayer but was being used as a place of business. So Jesus “entered the Temple and began to drive out the merchants and their customers. He knocked over the tables of the money changers and the stalls of those selling doves” (Mt 21:12, <span>nlt<\/span>). His holy indignation was neither a weakness nor a sin. Such anger is an appropriate response to iniquity and injustice, especially when they are apparently unpunished.<\/p>","summary_ro":"ANGER The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (nlt), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, nlt)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitternes...","summary_en":"ANGER The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (nlt), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, nlt)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitternes...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5180,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Blasphemy","title_en":"Blasphemy","content_ro":"<h3>BLASPHEMY<\/h3>\n<p>Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god.<\/p>\n<p>In the OT, “blasphemy” always means to insult God, either by attacking him directly or mocking him indirectly. Either way the glory and honor of God are lessened, so blasphemy is the opposite of praise. An Israelite might directly insult the “Name” by cursing God (Lv 24:10-16) or deliberately disobey God’s law (Nm 15:30). Either of those blasphemies was punishable by death, as was idolatry, the ultimate blasphemy (Is 66:3). It was thought that Gentiles, who had never experienced the power and majesty of the Lord, were the most likely blasphemers. Thus the king of Assyria blasphemed in equating the Lord with the gods of the nations he had already conquered (2 Kgs 19:4-6, 22). For his arrogance the king was doomed by the word of the prophet Isaiah. God was also mocked when Israel was exiled (Is 52:5), when Edom derided the desolate “mountains of Israel” (Ez 35:12, <span>kjv<\/span>), and when the enemy scoffed that God had not protected Jerusalem (Ps 74:18; 1 Macc 2:6).<\/p>\n<p>In the NT, blasphemy takes on the wider Greek meaning, for it includes slandering a human being (Mt 15:19; see also Rom 3:8; 1 Cor 10:30; Eph 4:31; Ti 3:2), as well as God. It even includes mocking angelic or demonic powers, which is just as wrong as mocking any other being (2 Pt 2:10-12, Jude 1:8-10). In other words, slander, derision, and mocking of any kind are totally condemned in the NT.<\/p>\n<p>The most common form of blasphemy in the NT is blasphemy against God. One might insult God directly (Rv 13:6; 16:9), mock his word (Ti 2:5), or reject his revelation and its bearer (Acts 6:11). Jesus was accused of blasphemy when he claimed to have a prerogative belonging to God—the power to forgive sins (Mk 2:7). John 10:33-36 reports an attempt to stone Jesus; his accusers said to him, “You, being a man, make yourself God” (v 33). Jesus was condemned by the highest Jewish court, the Sanhedrin, on the charge of blasphemy, because he claimed to be the Son of Man (the Messiah) but in their view had given no evidence that he was such an exalted personage, thus appearing to mock the Messiah and, by extension, to mock God himself (Mk 14:64).<\/p>\n<p>Naturally the early Christians viewed Jesus’ trial from another perspective: the guards insulting Jesus (Lk 22:64-65) and the crowds and two dying robbers mocking him on the cross (Mk 15:29-32) were the real blasphemers. Observing how their Lord had been treated, the church was prepared to accept insult as their own lot, both personally (1 Cor 4:13; 1 Tm 1:13; Rv 2:9) and as a response to their message (Acts 13:45; 18:6). On the other hand, the church recognized that even Christians could blaspheme by giving way under persecution (26:11), by teaching false doctrine (2 Pt 2:2), or by behaving in an unbecoming fashion, which would bring others to think less of Christ (Rom 2:24; Ti 2:5).<\/p>\n<p>The Bible makes clear that blasphemy is forgivable (Mt 12:32; Mk 3:28-29), but if a person will not repent, the only remedy is to turn him or her over to Satan to be taught the lesson (1 Tm 1:20).<\/p>","content_en":"<h3>BLASPHEMY<\/h3>\n<p>Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god.<\/p>\n<p>In the OT, “blasphemy” always means to insult God, either by attacking him directly or mocking him indirectly. Either way the glory and honor of God are lessened, so blasphemy is the opposite of praise. An Israelite might directly insult the “Name” by cursing God (Lv 24:10-16) or deliberately disobey God’s law (Nm 15:30). Either of those blasphemies was punishable by death, as was idolatry, the ultimate blasphemy (Is 66:3). It was thought that Gentiles, who had never experienced the power and majesty of the Lord, were the most likely blasphemers. Thus the king of Assyria blasphemed in equating the Lord with the gods of the nations he had already conquered (2 Kgs 19:4-6, 22). For his arrogance the king was doomed by the word of the prophet Isaiah. God was also mocked when Israel was exiled (Is 52:5), when Edom derided the desolate “mountains of Israel” (Ez 35:12, <span>kjv<\/span>), and when the enemy scoffed that God had not protected Jerusalem (Ps 74:18; 1 Macc 2:6).<\/p>\n<p>In the NT, blasphemy takes on the wider Greek meaning, for it includes slandering a human being (Mt 15:19; see also Rom 3:8; 1 Cor 10:30; Eph 4:31; Ti 3:2), as well as God. It even includes mocking angelic or demonic powers, which is just as wrong as mocking any other being (2 Pt 2:10-12, Jude 1:8-10). In other words, slander, derision, and mocking of any kind are totally condemned in the NT.<\/p>\n<p>The most common form of blasphemy in the NT is blasphemy against God. One might insult God directly (Rv 13:6; 16:9), mock his word (Ti 2:5), or reject his revelation and its bearer (Acts 6:11). Jesus was accused of blasphemy when he claimed to have a prerogative belonging to God—the power to forgive sins (Mk 2:7). John 10:33-36 reports an attempt to stone Jesus; his accusers said to him, “You, being a man, make yourself God” (v 33). Jesus was condemned by the highest Jewish court, the Sanhedrin, on the charge of blasphemy, because he claimed to be the Son of Man (the Messiah) but in their view had given no evidence that he was such an exalted personage, thus appearing to mock the Messiah and, by extension, to mock God himself (Mk 14:64).<\/p>\n<p>Naturally the early Christians viewed Jesus’ trial from another perspective: the guards insulting Jesus (Lk 22:64-65) and the crowds and two dying robbers mocking him on the cross (Mk 15:29-32) were the real blasphemers. Observing how their Lord had been treated, the church was prepared to accept insult as their own lot, both personally (1 Cor 4:13; 1 Tm 1:13; Rv 2:9) and as a response to their message (Acts 13:45; 18:6). On the other hand, the church recognized that even Christians could blaspheme by giving way under persecution (26:11), by teaching false doctrine (2 Pt 2:2), or by behaving in an unbecoming fashion, which would bring others to think less of Christ (Rom 2:24; Ti 2:5).<\/p>\n<p>The Bible makes clear that blasphemy is forgivable (Mt 12:32; Mk 3:28-29), but if a person will not repent, the only remedy is to turn him or her over to Satan to be taught the lesson (1 Tm 1:20).<\/p>","summary_ro":"BLASPHEMY Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god. In the OT, “blasphemy” always means to insult God, either by attacking him directly...","summary_en":"BLASPHEMY Profane or contemptuous speech or writing about (or action toward) God. In a general sense, “blasphemy” can refer to any slander, including any word or action that insults or devalues another being. In Greek literature the term was used for insulting or deriding living or dead persons, but it was extended to cover the gods as well, including both doubting the power of and mocking the nature of a god. In the OT, “blasphemy” always means to insult God, either by attacking him directly...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63520,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91146,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118772,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146398,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","content_en":"<h3>Anger<\/h3>\n<p>Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16).<\/p>\n<p>Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out of the Temple (Mark 11:15-17; John 2:13-16). People must learn to distinguish righteous anger from unrighteous anger, though it is often hard to tell the two apart. Unrighteous anger is only concerned to protect or promote oneself (e.g., Gen 4:3-8; 1 Sam 18:8-9; 1 Kgs 21:3-4; 2 Kgs 5:11; 2 Chr 25:10; Jon 4). Righteous anger reflects God’s hatred of evil and love of justice (e.g., Exod 32; Num 11:1, 10; see also Nah 1:3; Rom 9:22). The wise person reads the circumstances and discerns whether and to what degree to express anger (see also Prov 22:24; Eccl 7:9; Matt 5:22; Rom 12:19; Eph 4:26-27, 31; Jas 1:19-20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 18:8-11; 1 Kgs 21:3-16; Pss 30:5; 37:8; Prov 12:16; 14:29; 15:1, 18; 16:14; 19:11-12, 19; 22:24-25; 27:4; Eccl 7:9; Nah 1:2-3; Matt 5:22; Eph 4:26-27, 31-32; 1 Tim 2:8; Titus 1:7; Jas 1:19-21<\/p>","summary_ro":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","summary_en":"Anger Wise people do not fly off the handle in anger. “People with understanding control their anger; a hot temper shows great foolishness” (Prov 14:29). Because anger can cloud judgment, it is vitally important for the wise to reflect on their actions before responding (14:16). Although the book of Proverbs comments on anger only in a negative light, Scripture does not portray all anger as bad. Many psalms express anger (e.g., Ps 77), and Jesus became angry as he threw the money changers out...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":12750,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Forgiveness","title_en":"Forgiveness","content_ro":"<h3>FORGIVENESS<\/h3>\n<p>Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian doctrine.<\/p>\n<p>In other religions, forgiveness does not have the same force. In animism, there is no awareness of a personal relationship with God. In Hinduism, all have to pay the inexorable consequences of karma in the wheel of reincarnations. Buddhism likewise knows nothing of a forgiving God. The idea is present in Islam, but there is no personal God and Father. Even in Judaism, forgiveness remains a limited experience, though forgiveness as developed in the NT adds dimension to the teaching of the OT.<\/p>\n<p class=\"h2\" id=\"ExpressionsofForgivenessintheOldTestament\">Expressions of Forgiveness in the Old Testament<\/p>\n<p>The idea of forgiveness is expressed in various metaphors. The command is <span class=\"hebrew\" lang=\"he\">nasa<\/span><em>,<\/em> to “send away,” as the scapegoat was sent away into the wilderness to bear the sins of the Israelites. It is also rendered “to be merciful” (Lv 4:20; 1 Kgs 8:30, 34; Pss 86:5; 103:3). The Hebrew word <span class=\"hebrew\" lang=\"he\">kapar<\/span> is commonly used of atonement, meaning “to cover up,” as the sacrifice was offered to cover the deficiency of the worshiper (Ex 29:36; Dt 21:8; Jer 18:23; Ez 43:20; 45:20). Cognates of <span class=\"hebrew\" lang=\"he\">salah<\/span> always refer to God’s act of forgiveness (Nm 30:5, 8, 12; Pss 86:5; 130:4; Dn 9:9). God lets go of the transgression; he removes it. Another expression is <span class=\"hebrew\" lang=\"he\">maha<\/span><em>,<\/em> to “wipe away” (Ps 51:1, 7; Is 43:25; 44:22).<\/p>\n<p>The OT teaches that God is a forgiving God (Ex 34:6-7; Neh 9:17; Dn 9:9), yet he is just and punishes sin. Many incidents are also given where God refuses to forgive when the proper conditions are not met, or when certain serious offenses are committed (Dt 29:20; 2 Kgs 24:4; Jer 5:7). Forgiveness is rooted in the character of God, but his forgiveness is never indiscriminate, for people must also be penitent. The OT (cited here in the <span>rsv<\/span>) uses vivid imagery to indicate the magnitude of God’s forgiveness. Sin is cast “into the depths of the sea” (Mi 7:19), removed “as far as the east is from the west” (Ps 103:12), hid behind God’s back (Is 38:17), “remembered no more” (Jer 31:34). The stain and soil of sin is bleached white (Is 1:18). Sin, which burdens like a weight, is forever lifted and remitted.<\/p>\n<p>The dynamic of forgiveness in the OT is thus releasing one from the past. The past acts and deeds of sin are not denied, but there is no longer any bondage. Forgiveness brings freedom.<\/p>\n<p class=\"h2\" id=\"ForgivenessintheNewTestament\">Forgiveness in the New Testament<\/p>\n<p>In the NT, the concept of the unmerited forgiveness of God is intensified by the fact that God forgave our sins when Christ died for us. Each human is an insolvent debtor (Mt 18:23-35) who has no hope of repayment. Sinners all, we cannot keep the law or save ourselves (Mk 10:26-27). This highlights the NT teaching that it is in the person of Christ himself that there is forgiveness. He alone has the power to forgive sins (2:5-10). It is his death that is redemptive (Mt 26:28; Mk 10:45) and his blood that is the basis of a new covenant (1 Cor 11:25). It is through him that one can enter into the living experience of forgiveness (Heb 9:15, 22). So forgiveness is inseparable from the proclamation of Jesus Christ (Acts 13:38; Eph 1:7; Col 1:14; 1 Jn 2:12).<\/p>\n\n<p>There are other distinctively NT concepts of forgiveness. The Greek word <span class=\"greek\" lang=\"el\">charizomai<\/span><em>,<\/em> meaning “to forgive sins,” is distinctively developed by Paul in terms of God’s gracious pardon (2 Cor 2:7; 12:13; Eph 4:32; Col 2:13; 3:13). Sin is considered as a debt, and <span class=\"greek\" lang=\"el\">aphesis<\/span> denotes the discharge of a debt (“putting it away”—see Lk 6:37). Forgiveness is also treated as remission, <span class=\"greek\" lang=\"el\">paresis<\/span> (“passing over”). God has not executed the full retribution called for by sin (Acts 14:16; 17:30); instead, he has shown mercy.<\/p>\n<p>Yet the NT speaks of two limitations to forgiveness. One is the unpardonable sin (Mt 12:31-32; Mk 3:28-30; Lk 12:10). In this regard Christ speaks of those who, like the Pharisees, are so warped in their moral judgments that they cannot distinguish between acts of Satan and the good deeds of Christ. There is also “the sin against the Holy Spirit” that is “sin unto death” (1 Jn 5:16). This sin is not specifically defined, but its essence seems to be consistent rejection of the grace of God.<\/p>\n<p>The ethics of forgiveness in the NT insists not only on penitence as a condition for forgiveness (2 Cor 7:10), but also on the need to forgive others (Mt 6:14-15). If in the midst of receiving forgiveness one does not forgive others, it is a clear sign that repentance is not complete. Several times in his parables the Lord insists that the readiness to forgive others is a sign of true repentance (Mt 18:23-35; Lk 6:37). So Christ taught that to forgive is a duty, and no limits can be set on it. It must be granted without reserve, even to 70 times 7 (Mt 18:21-22). Forgiveness is part of the mutual relationship of believers: since all are dependent upon God’s forgiveness, all are required to forgive one another. “As the Lord has forgiven you, so you also must forgive” (Col 3:13).<\/p>\n<p><em>See also<\/em> Confession; Repentance.<\/p>","content_en":"<h3>FORGIVENESS<\/h3>\n<p>Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian doctrine.<\/p>\n<p>In other religions, forgiveness does not have the same force. In animism, there is no awareness of a personal relationship with God. In Hinduism, all have to pay the inexorable consequences of karma in the wheel of reincarnations. Buddhism likewise knows nothing of a forgiving God. The idea is present in Islam, but there is no personal God and Father. Even in Judaism, forgiveness remains a limited experience, though forgiveness as developed in the NT adds dimension to the teaching of the OT.<\/p>\n<p class=\"h2\" id=\"ExpressionsofForgivenessintheOldTestament\">Expressions of Forgiveness in the Old Testament<\/p>\n<p>The idea of forgiveness is expressed in various metaphors. The command is <span class=\"hebrew\" lang=\"he\">nasa<\/span><em>,<\/em> to “send away,” as the scapegoat was sent away into the wilderness to bear the sins of the Israelites. It is also rendered “to be merciful” (Lv 4:20; 1 Kgs 8:30, 34; Pss 86:5; 103:3). The Hebrew word <span class=\"hebrew\" lang=\"he\">kapar<\/span> is commonly used of atonement, meaning “to cover up,” as the sacrifice was offered to cover the deficiency of the worshiper (Ex 29:36; Dt 21:8; Jer 18:23; Ez 43:20; 45:20). Cognates of <span class=\"hebrew\" lang=\"he\">salah<\/span> always refer to God’s act of forgiveness (Nm 30:5, 8, 12; Pss 86:5; 130:4; Dn 9:9). God lets go of the transgression; he removes it. Another expression is <span class=\"hebrew\" lang=\"he\">maha<\/span><em>,<\/em> to “wipe away” (Ps 51:1, 7; Is 43:25; 44:22).<\/p>\n<p>The OT teaches that God is a forgiving God (Ex 34:6-7; Neh 9:17; Dn 9:9), yet he is just and punishes sin. Many incidents are also given where God refuses to forgive when the proper conditions are not met, or when certain serious offenses are committed (Dt 29:20; 2 Kgs 24:4; Jer 5:7). Forgiveness is rooted in the character of God, but his forgiveness is never indiscriminate, for people must also be penitent. The OT (cited here in the <span>rsv<\/span>) uses vivid imagery to indicate the magnitude of God’s forgiveness. Sin is cast “into the depths of the sea” (Mi 7:19), removed “as far as the east is from the west” (Ps 103:12), hid behind God’s back (Is 38:17), “remembered no more” (Jer 31:34). The stain and soil of sin is bleached white (Is 1:18). Sin, which burdens like a weight, is forever lifted and remitted.<\/p>\n<p>The dynamic of forgiveness in the OT is thus releasing one from the past. The past acts and deeds of sin are not denied, but there is no longer any bondage. Forgiveness brings freedom.<\/p>\n<p class=\"h2\" id=\"ForgivenessintheNewTestament\">Forgiveness in the New Testament<\/p>\n<p>In the NT, the concept of the unmerited forgiveness of God is intensified by the fact that God forgave our sins when Christ died for us. Each human is an insolvent debtor (Mt 18:23-35) who has no hope of repayment. Sinners all, we cannot keep the law or save ourselves (Mk 10:26-27). This highlights the NT teaching that it is in the person of Christ himself that there is forgiveness. He alone has the power to forgive sins (2:5-10). It is his death that is redemptive (Mt 26:28; Mk 10:45) and his blood that is the basis of a new covenant (1 Cor 11:25). It is through him that one can enter into the living experience of forgiveness (Heb 9:15, 22). So forgiveness is inseparable from the proclamation of Jesus Christ (Acts 13:38; Eph 1:7; Col 1:14; 1 Jn 2:12).<\/p>\n\n<p>There are other distinctively NT concepts of forgiveness. The Greek word <span class=\"greek\" lang=\"el\">charizomai<\/span><em>,<\/em> meaning “to forgive sins,” is distinctively developed by Paul in terms of God’s gracious pardon (2 Cor 2:7; 12:13; Eph 4:32; Col 2:13; 3:13). Sin is considered as a debt, and <span class=\"greek\" lang=\"el\">aphesis<\/span> denotes the discharge of a debt (“putting it away”—see Lk 6:37). Forgiveness is also treated as remission, <span class=\"greek\" lang=\"el\">paresis<\/span> (“passing over”). God has not executed the full retribution called for by sin (Acts 14:16; 17:30); instead, he has shown mercy.<\/p>\n<p>Yet the NT speaks of two limitations to forgiveness. One is the unpardonable sin (Mt 12:31-32; Mk 3:28-30; Lk 12:10). In this regard Christ speaks of those who, like the Pharisees, are so warped in their moral judgments that they cannot distinguish between acts of Satan and the good deeds of Christ. There is also “the sin against the Holy Spirit” that is “sin unto death” (1 Jn 5:16). This sin is not specifically defined, but its essence seems to be consistent rejection of the grace of God.<\/p>\n<p>The ethics of forgiveness in the NT insists not only on penitence as a condition for forgiveness (2 Cor 7:10), but also on the need to forgive others (Mt 6:14-15). If in the midst of receiving forgiveness one does not forgive others, it is a clear sign that repentance is not complete. Several times in his parables the Lord insists that the readiness to forgive others is a sign of true repentance (Mt 18:23-35; Lk 6:37). So Christ taught that to forgive is a duty, and no limits can be set on it. It must be granted without reserve, even to 70 times 7 (Mt 18:21-22). Forgiveness is part of the mutual relationship of believers: since all are dependent upon God’s forgiveness, all are required to forgive one another. “As the Lord has forgiven you, so you also must forgive” (Col 3:13).<\/p>\n<p><em>See also<\/em> Confession; Repentance.<\/p>","summary_ro":"FORGIVENESS Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian...","summary_en":"FORGIVENESS Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58160,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:32","title_en":"Study Note: Efeseni 4:32","content_ro":"<p><strong>4:32<\/strong> <em>Forgiving<\/em> fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).<\/p>","content_en":"<p><strong>4:32<\/strong> <em>Forgiving<\/em> fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).<\/p>","summary_ro":"4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).","summary_en":"4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85786,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:32","title_en":"Study Note: Efeseni 4:32","content_ro":"<p><strong>4:32<\/strong> <em>Forgiving<\/em> fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).<\/p>","content_en":"<p><strong>4:32<\/strong> <em>Forgiving<\/em> fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).<\/p>","summary_ro":"4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).","summary_en":"4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113412,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:32","title_en":"Study Note: Efeseni 4:32","content_ro":"<p><strong>4:32<\/strong> <em>Forgiving<\/em> fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).<\/p>","content_en":"<p><strong>4:32<\/strong> <em>Forgiving<\/em> fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).<\/p>","summary_ro":"4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).","summary_en":"4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141038,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 4:32","title_en":"Study Note: Efeseni 4:32","content_ro":"<p><strong>4:32<\/strong> <em>Forgiving<\/em> fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).<\/p>","content_en":"<p><strong>4:32<\/strong> <em>Forgiving<\/em> fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).<\/p>","summary_ro":"4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).","summary_en":"4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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