Efeseni 5
1 Urmaţi dar pilda lui Dumnezeu ca nişte copii prea iubiţi.
2 Trăiţi în dragoste, dupăcum şi Hristos ne-a iubit, şi S-a dat pe Sine pentru noi ,,ca un prinos şi ca o jertfă de bun miros``, lui Dumnezeu.
3 Curvia, sau orice altfel de necurăţie, sau lăcomia de avere, nici să nu fie pomenite între voi, aşa cum se cuvine unor sfinţi.
4 Să nu se audă nici cuvinte porcoase, nici vorbe nechibzuite, nici glume proaste, cari nu sânt cuviincioase; ci mai de grabă cuvinte de mulţămire.
5 Căci ştiţi bine că niciun curvar, niciun stricat, niciun lacom de avere, care este un închinător la idoli, n-are parte de moştenire în Împărăţia lui Hristos şi a lui Dumnezeu.
6 Nimeni să nu vă înşele cu vorbe deşerte; căci din pricina acestor lucruri vine mânia lui Dumnezeu peste oamenii neascultători.
7 Să nu vă întovărăşiţi dar deloc cu ei.
8 Odinioară eraţi întunerec; dar acum sânteţi lumină în Domnul. Umblaţi deci ca nişte copii ai luminii.
9 Căci roada luminii stă în orice bunătate, în neprihănire şi în adevăr.
10 Cercetaţi ce este plăcut înaintea Domnului,
11 şi nu luaţi deloc parte la lucrările neroditoare ale întunerecului, ba încă mai de grabă osândiţi-le.
12 Căci e ruşine numai să spunem ce fac ei în ascuns.
13 Dar toate aceste lucruri, când sânt osândite de lumină, sânt date la iveală; pentrucă ceiace scoate totul la iveală, este lumina.
14 De aceea zice: ,,Deşteaptă-te tu, care dormi, scoală-te din morţi, şi Hristos te va lumina.``
15 Luaţi seama deci să umblaţi cu băgare de seamă, nu ca nişte neânţelepţi, ci ca nişte înţelepţi.
16 Răscumpăraţi vremea, căci zilele sânt rele.
17 De aceea nu fiţi nepricepuţi, ci înţelegeţi care este voia Domnului.
18 Nu vă îmbătaţi de vin, aceasta este destrăbălare. Dimpotrivă, fiţi plini de Duh.
19 Vorbiţi între voi cu psalmi, cu cântări de laudă şi cu cântări duhovniceşti, şi cântaţi şi aduceţi din toată inima laudă Domnului.
20 Mulţămiţi totdeauna lui Dumnezeu Tatăl, pentru toate lucrurile, în Numele Domnului nostru Isus Hristos.
21 Supuneţi-vă unii altora în frica lui Hristos.
22 Nevestelor, fiţi supuse bărbaţilor voştri ca Domnului;
23 căci bărbatul este capul nevestei, după cum şi Hristos este capul Bisericii, El, Mântuitorul trupului.
24 Şi după cum Biserica este supusă lui Hristos, tot aşa şi nevestele să fie supuse bărbaţilor lor în toate lucrurile.
25 Bărbaţilor, iubiţi-vă nevestele cum a iubit şi Hristos Biserica şi S-a dat pe Sine pentru ea,
26 ca s-o sfinţească, după ce a curăţit-o prin botezul cu apă prin Cuvânt,
27 ca să înfăţişeze înaintea Lui această Biserică, slăvită, fără pată fără sbârcitură sau altceva de felul acesta, ci sfântă şi fără prihană.
28 Tot aşa trebuie să-şi iubească şi bărbaţii nevestele, ca pe trupurile lor. Cine îşi iubeşte nevasta, se iubeşte pe sine însuş.
29 Căci nimeni nu şi-a urât vreodată trupul lui, ci îl hrăneşte, îl îngrijeşte cu drag, ca şi Hristos Biserica;
30 pentrucă noi sântem mădulare ale trupului Lui, carne din carnea Lui şi os din oasele Lui.
31 De aceea va lăsa omul pe tatăl său şi pe mamă-sa, şi se va lipi de nevastă-sa, şi cei doi vor fi un singur trup``.
32 Taina aceasta este mare-(vorbesc despre Hristos şi despre Biserică). -
33 Încolo fiecare din voi să-şi iubească nevasta ca pe sine; şi nevasta să se teamă de bărbat.
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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). 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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. 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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). 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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). 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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. 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Paul was born in Tarsus to Jewish parents who were Roma...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":97867,"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":125493,"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":9708,"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":10917,"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":22814,"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":58161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:1","title_en":"Study Note: Efeseni 5:1","content_ro":"<p><strong>5:1<\/strong> <em>Imitate God . . . in everything you do:<\/em> Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • <em>because you are his dear children:<\/em> Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).<\/p>","content_en":"<p><strong>5:1<\/strong> <em>Imitate God . . . in everything you do:<\/em> Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • <em>because you are his dear children:<\/em> Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).<\/p>","summary_ro":"5:1 Imitate God . . . in everything you do: Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • because you are his dear children: Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).","summary_en":"5:1 Imitate God . . . in everything you do: Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • because you are his dear children: Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:1","title_en":"Study Note: Efeseni 5:1","content_ro":"<p><strong>5:1<\/strong> <em>Imitate God . . . in everything you do:<\/em> Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • <em>because you are his dear children:<\/em> Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).<\/p>","content_en":"<p><strong>5:1<\/strong> <em>Imitate God . . . in everything you do:<\/em> Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • <em>because you are his dear children:<\/em> Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).<\/p>","summary_ro":"5:1 Imitate God . . . in everything you do: Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • because you are his dear children: Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).","summary_en":"5:1 Imitate God . . . in everything you do: Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • because you are his dear children: Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:1","title_en":"Study Note: Efeseni 5:1","content_ro":"<p><strong>5:1<\/strong> <em>Imitate God . . . in everything you do:<\/em> Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • <em>because you are his dear children:<\/em> Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).<\/p>","content_en":"<p><strong>5:1<\/strong> <em>Imitate God . . . in everything you do:<\/em> Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • <em>because you are his dear children:<\/em> Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).<\/p>","summary_ro":"5:1 Imitate God . . . in everything you do: Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • because you are his dear children: Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).","summary_en":"5:1 Imitate God . . . in everything you do: Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • because you are his dear children: Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141039,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:1","title_en":"Study Note: Efeseni 5:1","content_ro":"<p><strong>5:1<\/strong> <em>Imitate God . . . in everything you do:<\/em> Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • <em>because you are his dear children:<\/em> Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).<\/p>","content_en":"<p><strong>5:1<\/strong> <em>Imitate God . . . in everything you do:<\/em> Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • <em>because you are his dear children:<\/em> Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).<\/p>","summary_ro":"5:1 Imitate God . . . in everything you do: Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • because you are his dear children: Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).","summary_en":"5:1 Imitate God . . . in everything you do: Primarily by expressing love (5:2; cp. Matt 5:44-45, 48). • because you are his dear children: Just as children follow their parents’ example, believers should follow God’s example (1 Cor 4:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65528,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Following Jesus","title_en":"Following Jesus","content_ro":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","content_en":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","summary_ro":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","summary_en":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66775,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93154,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Following Jesus","title_en":"Following Jesus","content_ro":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","content_en":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","summary_ro":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","summary_en":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94401,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120780,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Following Jesus","title_en":"Following Jesus","content_ro":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","content_en":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","summary_ro":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","summary_en":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122027,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148406,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Following Jesus","title_en":"Following Jesus","content_ro":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","content_en":"<h3>Following Jesus<\/h3>\n<p>One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50).<\/p>\n<p>For everyone, following Jesus requires a total commitment to turn from selfish ways (Mark 8:34-35). Taking up one’s cross is a metaphor for giving up one’s life to follow Jesus—even to death. For example, Peter, Andrew, James, and John left their homes and their source of income to follow Jesus (Mark 1:16-20). For one rich man, turning from his selfish ways required selling all he had and giving the proceeds to the poor (Mark 10:21). Following Jesus also means being identified with him without being ashamed and being faithful to him and his teachings (Mark 8:38; cp. Rom 10:9). It requires removing anything that would interfere with following Jesus, regardless of how painful doing so might be (Mark 9:43-48). It requires entrusting one’s life entirely to Jesus and repenting of sin (Mark 1:15; 6:12). It even requires putting loyalty to Jesus above loyalty to one’s own father and mother (Matt 10:37; Luke 14:26).<\/p>\n<p>Jesus explicitly commanded his disciples to proclaim his message (Matt 28:18-20; Luke 24:47-49; Acts 1:8). And we see throughout the rest of the New Testament that Jesus’ followers did indeed proclaim the Good News wherever they went, leading to more and more followers (see Acts 2:14-41; 3:12-26; 4:1-2, 20; 8:4; 9:20; 11:19-26; 13:1-3; Rom 1:1-16; 10:14-15; 15:18-21; 1 Cor 9:16; Col 1:23; 1 Thes 2:9; 2 Tim 4:2).<\/p>\n<p>Alongside Jesus’ demands for discipleship are the rewards of following Jesus. Those who follow Jesus are promised entrance into the Kingdom of God (Mark 9:43-48; 10:23-31). They receive his forgiveness for their sins (Mark 2:10-11; see also 3:28; 11:25), and they become members of the family of God (John 1:12). They are saved from judgment (Mark 8:35; 13:13) and obtain eternal life (Mark 9:43; 10:29-30; 1 Jn 5:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Hos 6:3; Matt 10:37-39; 28:18-20; Mark 1:15-20; 2:14-15; 3:13-15; 5:18-20; 6:6-13, 30-32; 8:34-38; 9:38-50; 10:17-31; 11:22-25; 13:9-13; Luke 14:25-35; 24:47-49; John 8:12; 10:27; 12:26; Acts 1:8; 2:42-47; 4:16-20; 8:4; 9:19-30; 11:19-24; 13:1-3; Rom 1:1-16; 10:7-15; 1 Cor 9:16; Eph 5:1; Col 1:23; 2 Tim 4:2; 1 Pet 2:21<\/p>","summary_ro":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","summary_en":"Following Jesus One of the core purposes of the Gospels is to help readers understand and accept the call to take up their cross and follow Jesus. This call is addressed not only to those who would be Jesus’ apostles (Mark 3:13-19; cp. 1:16-20; 2:14) but to all who desired to follow him (Mark 8:34; cp. 2:15; 10:21, 52). For some, the call to discipleship is very hard (Mark 10:17-25), but God provides grace (10:27). Others find it easy to respond to Jesus’ call (Mark 2:14; cp. Luke 7:36-50). F...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149653,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Realm and the New","title_en":"The Old Realm and the New","content_ro":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","content_en":"<h3>The Old Realm and the New<\/h3>\n<p>Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm to which they belong.<\/p>\n<p>Each realm is headed by a man who represents its constituents. The old realm of sin and death is headed by Adam, the first man, while the new realm of forgiveness and life is headed by Christ. By nature, all human beings are in the old realm of sin and death and are represented by Adam, the first man—whose sin and death control the destiny of all people (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their head and look forward to eternal life.<\/p>\n<p>Those who are in the new realm are identified with Christ and enjoy the benefits of union with him. They have “died with Christ,” they have been “buried with Christ,” and their present new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1-10; 110:2; 145:13; Dan 2:31-45; 7:1-28; Matt 3:2; 6:10; 7:13; 8:11-12; 12:25-28; 13:44-52; 20:25-28; John 18:36; Rom 5:12–8:39; 14:17; 1 Cor 6:9-11; 15:20-28; Gal 5:16-26; Eph 1:3, 20; 2:6; 5:1-20; Col 1:13-14; Heb 6:4-5; 12:18-29; Rev 11:15; 12:10<\/p>","summary_ro":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","summary_en":"The Old Realm and the New Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to come.” Throughout Romans 5–8, Paul uses these contrasting realms to conceptualize our experience of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6), and the Holy Spirit (ch 8). People’s destinies are directly impacted by the realm...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":42617,"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":70243,"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":97869,"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":125495,"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":29640,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perfume","title_en":"Perfume","content_ro":"<h3>PERFUME<\/h3>\n<p>Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such lands as Arabia (frankincense, myrrh), India (aloes, nard), Ceylon (cinnamon), Persia (the spice galbanum), and Somaliland (frankincense). In the Bible there are several references to those who traded in these items; for example, the Arabian (Ishmaelite) merchants who took Joseph to Egypt (Gn 37:25), the caravans of the queen of Sheba (1 Kgs 10:10), and the traders of Sheba and Raamah who brought spices to Tyre (Ez 27:22).<\/p>\n<p>There are several biblical references to those who prepared perfumes. For example, Bezalel prepared holy anointing oil and sacred incense for the tabernacle (Ex 37:29). The holy anointing oil was a mixture of four constituents (30:22-25): myrrh, cinnamon, aromatic cane, and cassia mixed in olive oil. In postexilic times, some priests were given the responsibility of mixing perfumes for incense (1 Chr 9:30), and a perfumer is mentioned among those who built Nehemiah’s wall (Neh 3:8).<\/p>\n<p>Modern excavation has produced tangible evidence of a variety of cosmetic vessels and appliances, although, strangely enough, little is said in the Bible about these (Is 3:20; Mt 26:7; Mk 14:3; Lk 7:37). The reference to alabaster containers gains support from their use in Egypt and from archaeology. Some ancient sites in Palestine have yielded numerous small decorated cosmetic bowls, often made of alabaster; small bottles for scents and oils; and palettes for mixing cosmetics. Some of these items are imports from lands like Egypt.<\/p>\n<p>There was a wide range of uses for the various perfumes, whether powders or oils. Perfumed oils were regularly used to anoint the body in order to soothe sun-dried skin (2 Sm 12:20; Ru 3:3). On one occasion, King Ahaz clothed, fed, and anointed men who returned home from captivity (2 Chr 28:15). The rich in the land could afford the “finest oils” (Am 6:6), although such extravagance could be costly (Prv 21:17). This biblical picture is corroborated by evidence from Egypt and Mesopotamia. In particular, there was a lavish use of oils and ointments in the royal palaces of the East.<\/p>\n\n<p>Ointments and oils of various kinds that gave off a pleasing fragrance were regularly used. The Song of Songs has many references to such ointments (Sg 1:3), some of which are specifically named: spikenard (1:12; 4:13-14), myrrh (1:13; 3:6; 4:6; 5:1, 5, 13), frankincense (3:6; 4:6), spices (5:13; 6:2; 8:14), henna (1:14; 4:13), fragrant powders (3:6), saffron (4:14), calamus, and cinnamon (4:14). And there are references in other parts of the Bible to perfumes and ointments of various kinds (1 Kgs 10:2, 10; 2 Kgs 20:13; Prv 27:9; Is 3:24).<\/p>\n<p>Perfumes were put on clothes (Ps 45:8; Sg 4:11) and sprinkled on couches (Prv 7:17). Perfumes and spices also played an important role in the burial of the dead. They were used in embalming (Gn 50:2-3, 26) and were sprinkled on the bier or burned in the fire at some funerals (2 Chr 16:14). Nicodemus brought a mixture of myrrh and aloes to be used in wrapping the body of Jesus (Jn 19:39-40). In the funeral of Herod the Great, 500 slaves carried the spices (Josephus’s <em>Antiquities<\/em> 17.8.3).<\/p>\n<p>Besides the personal use of such materials, there was a wide range of oils, perfumes, and incense used in worship. A holy anointing oil was used to anoint the tabernacle and its furnishings and the Aaronic priests at their induction (Ex 30:22-25; Ps 133). An interesting prescription for the sacred incense to be prepared by the perfumer is given in Exodus 30:34-35. The items listed are well known both in Israel and in other parts of the ancient East.<\/p>\n<p>The NT contains a number of figurative references. Christ gave himself as a fragrant offering to God (Eph 5:2). The gifts of the Philippians to Paul were described as a fragrant offering (Phil 4:18) and the prayers of the saints are described as bowls of incense (Rv 5:8).<\/p>\n<p><em>See also<\/em> Cosmetics; Oil; Ointment; Perfumer.<\/p>","content_en":"<h3>PERFUME<\/h3>\n<p>Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such lands as Arabia (frankincense, myrrh), India (aloes, nard), Ceylon (cinnamon), Persia (the spice galbanum), and Somaliland (frankincense). In the Bible there are several references to those who traded in these items; for example, the Arabian (Ishmaelite) merchants who took Joseph to Egypt (Gn 37:25), the caravans of the queen of Sheba (1 Kgs 10:10), and the traders of Sheba and Raamah who brought spices to Tyre (Ez 27:22).<\/p>\n<p>There are several biblical references to those who prepared perfumes. For example, Bezalel prepared holy anointing oil and sacred incense for the tabernacle (Ex 37:29). The holy anointing oil was a mixture of four constituents (30:22-25): myrrh, cinnamon, aromatic cane, and cassia mixed in olive oil. In postexilic times, some priests were given the responsibility of mixing perfumes for incense (1 Chr 9:30), and a perfumer is mentioned among those who built Nehemiah’s wall (Neh 3:8).<\/p>\n<p>Modern excavation has produced tangible evidence of a variety of cosmetic vessels and appliances, although, strangely enough, little is said in the Bible about these (Is 3:20; Mt 26:7; Mk 14:3; Lk 7:37). The reference to alabaster containers gains support from their use in Egypt and from archaeology. Some ancient sites in Palestine have yielded numerous small decorated cosmetic bowls, often made of alabaster; small bottles for scents and oils; and palettes for mixing cosmetics. Some of these items are imports from lands like Egypt.<\/p>\n<p>There was a wide range of uses for the various perfumes, whether powders or oils. Perfumed oils were regularly used to anoint the body in order to soothe sun-dried skin (2 Sm 12:20; Ru 3:3). On one occasion, King Ahaz clothed, fed, and anointed men who returned home from captivity (2 Chr 28:15). The rich in the land could afford the “finest oils” (Am 6:6), although such extravagance could be costly (Prv 21:17). This biblical picture is corroborated by evidence from Egypt and Mesopotamia. In particular, there was a lavish use of oils and ointments in the royal palaces of the East.<\/p>\n\n<p>Ointments and oils of various kinds that gave off a pleasing fragrance were regularly used. The Song of Songs has many references to such ointments (Sg 1:3), some of which are specifically named: spikenard (1:12; 4:13-14), myrrh (1:13; 3:6; 4:6; 5:1, 5, 13), frankincense (3:6; 4:6), spices (5:13; 6:2; 8:14), henna (1:14; 4:13), fragrant powders (3:6), saffron (4:14), calamus, and cinnamon (4:14). And there are references in other parts of the Bible to perfumes and ointments of various kinds (1 Kgs 10:2, 10; 2 Kgs 20:13; Prv 27:9; Is 3:24).<\/p>\n<p>Perfumes were put on clothes (Ps 45:8; Sg 4:11) and sprinkled on couches (Prv 7:17). Perfumes and spices also played an important role in the burial of the dead. They were used in embalming (Gn 50:2-3, 26) and were sprinkled on the bier or burned in the fire at some funerals (2 Chr 16:14). Nicodemus brought a mixture of myrrh and aloes to be used in wrapping the body of Jesus (Jn 19:39-40). In the funeral of Herod the Great, 500 slaves carried the spices (Josephus’s <em>Antiquities<\/em> 17.8.3).<\/p>\n<p>Besides the personal use of such materials, there was a wide range of oils, perfumes, and incense used in worship. A holy anointing oil was used to anoint the tabernacle and its furnishings and the Aaronic priests at their induction (Ex 30:22-25; Ps 133). An interesting prescription for the sacred incense to be prepared by the perfumer is given in Exodus 30:34-35. The items listed are well known both in Israel and in other parts of the ancient East.<\/p>\n<p>The NT contains a number of figurative references. Christ gave himself as a fragrant offering to God (Eph 5:2). The gifts of the Philippians to Paul were described as a fragrant offering (Phil 4:18) and the prayers of the saints are described as bowls of incense (Rv 5:8).<\/p>\n<p><em>See also<\/em> Cosmetics; Oil; Ointment; Perfumer.<\/p>","summary_ro":"PERFUME Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such la...","summary_en":"PERFUME Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such la...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40334,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Significance of Atonement in the New Testament","title_en":"The Significance of Atonement in the New Testament","content_ro":"<h3>The Significance of Atonement in the New Testament<\/h3>\n<blockquote><p>Many terms are employed to express the atoning significance of Christ’s death. His death is the “sacrifice to God” (Eph 5:2) and a “single sacrifice for sins” (Heb 10:12; cf. 9:26; 7:27). Paul wrote that God set Christ forth to be a “propitiation” (<span>kjv<\/span>) or “expiation” (<span>rsv<\/span>). The <span>niv<\/span> helps to clarify the concept by using the term “atoning sacrifice,” an expression that includes the ideas of both propitiation and expiation. The death of Christ is seen as the fulfillment of all that was prefigured by the OT sacrificial system.<\/p><\/blockquote>\n<p>The sacrificial nature of Christ’s death is clearly expressed. He was referred to by Paul as “our paschal lamb” (1 Cor 5:7). The apostle Peter stated that believers are rescued “not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Pt 1:18-19). So also the references in John 1:29, 36 to Jesus as the “Lamb of God” probably had in mind the idea of sacrifice.<\/p>\n<p>If Christ is viewed as our sacrifice, he is also viewed as our representative. That is, he represented us in his death. One of the most difficult phrases to interpret precisely is the common biblical expression “for us” (“for me,” etc.). It may mean generally “for my sake” or something more specific. Does Christ represent us? More specifically, is he a substitute for us? Some texts clearly speak of him as our representative. Thus Paul said, “We are convinced that one has died for all; therefore all have died” (2 Cor 5:14). If “substitution” were meant, the last clause would conclude that we will not, or do not, die. Hebrews speaks of Christ as our High Priest before the Father, which is probably what John had in mind when he referred to Christ as our “advocate with the Father” (1 Jn 2:2).<\/p>\n<p>The expression “for us” at times seems to mean much more than representation; it often carries the sense of substitution, an idea prevalent in the OT. So, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor 5:21). Two “ransom sayings” also portray substitution: “The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mk 10:45, <span>kjv<\/span>). He “gave himself as a ransom for all” (1 Tm 2:6). He became a “curse for us” (Gal 3:13). The unintended prophecy of Caiaphas the high priest pointed to the same reality: “It is expedient for you that one man should die for the people, and that the whole nation should not perish” (Jn 11:50).<\/p>","content_en":"<h3>The Significance of Atonement in the New Testament<\/h3>\n<blockquote><p>Many terms are employed to express the atoning significance of Christ’s death. His death is the “sacrifice to God” (Eph 5:2) and a “single sacrifice for sins” (Heb 10:12; cf. 9:26; 7:27). Paul wrote that God set Christ forth to be a “propitiation” (<span>kjv<\/span>) or “expiation” (<span>rsv<\/span>). The <span>niv<\/span> helps to clarify the concept by using the term “atoning sacrifice,” an expression that includes the ideas of both propitiation and expiation. The death of Christ is seen as the fulfillment of all that was prefigured by the OT sacrificial system.<\/p><\/blockquote>\n<p>The sacrificial nature of Christ’s death is clearly expressed. He was referred to by Paul as “our paschal lamb” (1 Cor 5:7). The apostle Peter stated that believers are rescued “not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Pt 1:18-19). So also the references in John 1:29, 36 to Jesus as the “Lamb of God” probably had in mind the idea of sacrifice.<\/p>\n<p>If Christ is viewed as our sacrifice, he is also viewed as our representative. That is, he represented us in his death. One of the most difficult phrases to interpret precisely is the common biblical expression “for us” (“for me,” etc.). It may mean generally “for my sake” or something more specific. Does Christ represent us? More specifically, is he a substitute for us? Some texts clearly speak of him as our representative. Thus Paul said, “We are convinced that one has died for all; therefore all have died” (2 Cor 5:14). If “substitution” were meant, the last clause would conclude that we will not, or do not, die. Hebrews speaks of Christ as our High Priest before the Father, which is probably what John had in mind when he referred to Christ as our “advocate with the Father” (1 Jn 2:2).<\/p>\n<p>The expression “for us” at times seems to mean much more than representation; it often carries the sense of substitution, an idea prevalent in the OT. So, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor 5:21). Two “ransom sayings” also portray substitution: “The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mk 10:45, <span>kjv<\/span>). He “gave himself as a ransom for all” (1 Tm 2:6). He became a “curse for us” (Gal 3:13). The unintended prophecy of Caiaphas the high priest pointed to the same reality: “It is expedient for you that one man should die for the people, and that the whole nation should not perish” (Jn 11:50).<\/p>","summary_ro":"The Significance of Atonement in the New Testament Many terms are employed to express the atoning significance of Christ’s death. His death is the “sacrifice to God” (Eph 5:2) and a “single sacrifice for sins” (Heb 10:12; cf. 9:26; 7:27). Paul wrote that God set Christ forth to be a “propitiation” (kjv) or “expiation” (rsv). The niv helps to clarify the concept by using the term “atoning sacrifice,” an expression that includes the ideas of both propitiation and expiation. The death of Christ ...","summary_en":"The Significance of Atonement in the New Testament Many terms are employed to express the atoning significance of Christ’s death. His death is the “sacrifice to God” (Eph 5:2) and a “single sacrifice for sins” (Heb 10:12; cf. 9:26; 7:27). Paul wrote that God set Christ forth to be a “propitiation” (kjv) or “expiation” (rsv). The niv helps to clarify the concept by using the term “atoning sacrifice,” an expression that includes the ideas of both propitiation and expiation. The death of Christ ...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:2","title_en":"Study Note: Efeseni 5:2","content_ro":"<p><strong>5:2<\/strong> Christ’s <em>love<\/em> is shown especially in his offering himself <em>as a sacrifice for us<\/em> (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning <em>sacrifice<\/em> was <em>a pleasing aroma to God<\/em> (see Lev 1:9; 2:2; cp. Rom 12:1).<\/p>","content_en":"<p><strong>5:2<\/strong> Christ’s <em>love<\/em> is shown especially in his offering himself <em>as a sacrifice for us<\/em> (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning <em>sacrifice<\/em> was <em>a pleasing aroma to God<\/em> (see Lev 1:9; 2:2; cp. Rom 12:1).<\/p>","summary_ro":"5:2 Christ’s love is shown especially in his offering himself as a sacrifice for us (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning sacrifice was a pleasing aroma to God (see Lev 1:9; 2:2; cp. Rom 12:1).","summary_en":"5:2 Christ’s love is shown especially in his offering himself as a sacrifice for us (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning sacrifice was a pleasing aroma to God (see Lev 1:9; 2:2; cp. Rom 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:2","title_en":"Study Note: Efeseni 5:2","content_ro":"<p><strong>5:2<\/strong> Christ’s <em>love<\/em> is shown especially in his offering himself <em>as a sacrifice for us<\/em> (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning <em>sacrifice<\/em> was <em>a pleasing aroma to God<\/em> (see Lev 1:9; 2:2; cp. Rom 12:1).<\/p>","content_en":"<p><strong>5:2<\/strong> Christ’s <em>love<\/em> is shown especially in his offering himself <em>as a sacrifice for us<\/em> (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning <em>sacrifice<\/em> was <em>a pleasing aroma to God<\/em> (see Lev 1:9; 2:2; cp. Rom 12:1).<\/p>","summary_ro":"5:2 Christ’s love is shown especially in his offering himself as a sacrifice for us (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning sacrifice was a pleasing aroma to God (see Lev 1:9; 2:2; cp. Rom 12:1).","summary_en":"5:2 Christ’s love is shown especially in his offering himself as a sacrifice for us (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning sacrifice was a pleasing aroma to God (see Lev 1:9; 2:2; cp. Rom 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:2","title_en":"Study Note: Efeseni 5:2","content_ro":"<p><strong>5:2<\/strong> Christ’s <em>love<\/em> is shown especially in his offering himself <em>as a sacrifice for us<\/em> (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning <em>sacrifice<\/em> was <em>a pleasing aroma to God<\/em> (see Lev 1:9; 2:2; cp. Rom 12:1).<\/p>","content_en":"<p><strong>5:2<\/strong> Christ’s <em>love<\/em> is shown especially in his offering himself <em>as a sacrifice for us<\/em> (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning <em>sacrifice<\/em> was <em>a pleasing aroma to God<\/em> (see Lev 1:9; 2:2; cp. Rom 12:1).<\/p>","summary_ro":"5:2 Christ’s love is shown especially in his offering himself as a sacrifice for us (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning sacrifice was a pleasing aroma to God (see Lev 1:9; 2:2; cp. Rom 12:1).","summary_en":"5:2 Christ’s love is shown especially in his offering himself as a sacrifice for us (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning sacrifice was a pleasing aroma to God (see Lev 1:9; 2:2; cp. Rom 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141040,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:2","title_en":"Study Note: Efeseni 5:2","content_ro":"<p><strong>5:2<\/strong> Christ’s <em>love<\/em> is shown especially in his offering himself <em>as a sacrifice for us<\/em> (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning <em>sacrifice<\/em> was <em>a pleasing aroma to God<\/em> (see Lev 1:9; 2:2; cp. Rom 12:1).<\/p>","content_en":"<p><strong>5:2<\/strong> Christ’s <em>love<\/em> is shown especially in his offering himself <em>as a sacrifice for us<\/em> (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning <em>sacrifice<\/em> was <em>a pleasing aroma to God<\/em> (see Lev 1:9; 2:2; cp. Rom 12:1).<\/p>","summary_ro":"5:2 Christ’s love is shown especially in his offering himself as a sacrifice for us (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning sacrifice was a pleasing aroma to God (see Lev 1:9; 2:2; cp. Rom 12:1).","summary_en":"5:2 Christ’s love is shown especially in his offering himself as a sacrifice for us (cp. 5:25; John 15:13; Rom 5:8). Christian love is motivated by and modeled after Christ’s sacrificial love (see Phil 2:5-8). • Paul draws on Old Testament imagery, where the smell of a burning sacrifice was a pleasing aroma to God (see Lev 1:9; 2:2; cp. Rom 12:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67532,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95158,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122784,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150410,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Mantle of Leadership","title_en":"The Mantle of Leadership","content_ro":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","content_en":"<h3>The Mantle of Leadership<\/h3>\n<p>The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant suffering violently and bodily. Paul endured suffering for the sake of those to whom he proclaimed the Good News, always putting their salvation before his own physical well-being (2 Tim 2:10; 2 Cor 4:8-12). The Christian leader’s life is a proclamation of Christ crucified, of God’s power through human weakness (2 Cor 12:8-10), and of God’s wisdom despite human foolishness (1 Cor 1:18-31). As Paul summoned Timothy to take up the mantle of leadership (2 Tim 4:1-5), he was also summoning Timothy to suffer with him (1:8; 2:3; 4:5), scorning the shame of the cross (1:8).<\/p>\n<p>If leadership does not orbit faithfully around Christ as its self-giving center, it ceases to be leadership in Christ and fails to understand the Good News, as it tends to revolve around self. But leadership that is modeled after Christ is other-directed and sacrificial (see Phil 2:3-8). Such a leader is willing to endure suffering, knowing that those who have died with Christ will live with him and that those who endure hardship will reign with him (2 Tim 2:11-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 13:15; Acts 20:35; 2 Cor 4:8-12; Eph 5:2; Col 1:24; 1 Thes 1:6-7; 2 Thes 3:9; 1 Tim 1:16; 4:12; 2 Tim 1:8, 12; 2:3, 10-12; 4:1-5; Titus 2:7; Heb 6:12; 13:7; 1 Pet 2:21; 5:1-4<\/p>","summary_ro":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","summary_en":"The Mantle of Leadership The mantle of Christian leadership is the garb of servants who suffer for those they lead (Mark 10:35-45). For Paul, the essence of good leadership was to provide an example that mirrored Christ’s own example. The cross of Christ was central for Paul, and it had total claim on his life. When he said, “I want to suffer with him, sharing in his death” (Phil 3:10; see Col 1:24), he was speaking of more than emotional turmoil or even of dealing with sin. He meant sufferin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":7975,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Covet, Covetousness*","title_en":"Covet, Covetousness*","content_ro":"<h3>COVET, COVETOUSNESS*<\/h3>\n<p>The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see <span>rsv<\/span>). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving a neighbor’s wife (Ex 20:17). The same word is used of Achan’s coveting of the spoils of Ai (Jos 7:21; cf. Mi 2:2). To covet is to desire inordinately, to place the object of desire before love and devotion to God.<\/p>\n<p>That idea is conveyed in the NT by a Greek word literally meaning “inordinate desire to have more.” The apostle Paul listed that kind of covetousness among earthly attitudes of which Christians are to rid themselves. “Put to death therefore what is earthly in you: immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Col 3:5, <span>rsv<\/span>; cf. Eph 5:3; 1 Cor 6:10).<\/p>\n<p>Covetousness is pictured as a serious sin that leads to a variety of other sins. The love of money is the root of all evils (1 Tm 6:9-10; cf. Prv 15:27). It was the sin of Ananias and Sapphira (Acts 5:1-3; cf. 1 Sm 15:9, 19; Mt 26:14-15; 2 Pt 2:15; Jude 1:11). Jesus warned: “Take heed, and beware of all covetousness; for a man’s life does not consist in the abundance of his possessions” (Lk 12:15, <span>rsv<\/span>). Another Greek word translated “covet” in the <span>kjv<\/span> is better translated “earnestly desire” in a positive sense (1 Cor 14:39).<\/p>\n<p>The translators of the OT who produced the Septuagint used still another Greek word for the three Hebrew words rendered “covet” in English versions. In the NT the verb form of that word is used in both a positive and negative sense. It means “to desire or long for,” whether food (Lk 15:16), the divine mysteries (Mt 13:17; 1 Pt 1:12), some good thing (Phil 1:23; Heb 6:11), or some evil thing (Mt 5:28; 1 Thes 4:5; 1 Jn 2:17). The noun form of the same word generally reflects an attitude of disobedience to the law of God in which desire has given place to an evil impulse that results in sin (Jn 8:44; Rom 1:24; 6:12; 7:7-8; 13:14; Gal 5:16, 26).<\/p>\n<p><em>See also<\/em> Commandments, The Ten.<\/p>","content_en":"<h3>COVET, COVETOUSNESS*<\/h3>\n<p>The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see <span>rsv<\/span>). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving a neighbor’s wife (Ex 20:17). The same word is used of Achan’s coveting of the spoils of Ai (Jos 7:21; cf. Mi 2:2). To covet is to desire inordinately, to place the object of desire before love and devotion to God.<\/p>\n<p>That idea is conveyed in the NT by a Greek word literally meaning “inordinate desire to have more.” The apostle Paul listed that kind of covetousness among earthly attitudes of which Christians are to rid themselves. “Put to death therefore what is earthly in you: immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Col 3:5, <span>rsv<\/span>; cf. Eph 5:3; 1 Cor 6:10).<\/p>\n<p>Covetousness is pictured as a serious sin that leads to a variety of other sins. The love of money is the root of all evils (1 Tm 6:9-10; cf. Prv 15:27). It was the sin of Ananias and Sapphira (Acts 5:1-3; cf. 1 Sm 15:9, 19; Mt 26:14-15; 2 Pt 2:15; Jude 1:11). Jesus warned: “Take heed, and beware of all covetousness; for a man’s life does not consist in the abundance of his possessions” (Lk 12:15, <span>rsv<\/span>). Another Greek word translated “covet” in the <span>kjv<\/span> is better translated “earnestly desire” in a positive sense (1 Cor 14:39).<\/p>\n<p>The translators of the OT who produced the Septuagint used still another Greek word for the three Hebrew words rendered “covet” in English versions. In the NT the verb form of that word is used in both a positive and negative sense. It means “to desire or long for,” whether food (Lk 15:16), the divine mysteries (Mt 13:17; 1 Pt 1:12), some good thing (Phil 1:23; Heb 6:11), or some evil thing (Mt 5:28; 1 Thes 4:5; 1 Jn 2:17). The noun form of the same word generally reflects an attitude of disobedience to the law of God in which desire has given place to an evil impulse that results in sin (Jn 8:44; Rom 1:24; 6:12; 7:7-8; 13:14; Gal 5:16, 26).<\/p>\n<p><em>See also<\/em> Commandments, The Ten.<\/p>","summary_ro":"COVET, COVETOUSNESS* The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see rsv). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving ...","summary_en":"COVET, COVETOUSNESS* The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see rsv). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving ...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40323,"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":58163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:3","title_en":"Study Note: Efeseni 5:3","content_ro":"<p><strong>5:3-5<\/strong> <em>God’s people<\/em> (literally <em>holy ones<\/em>) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).<\/p>","content_en":"<p><strong>5:3-5<\/strong> <em>God’s people<\/em> (literally <em>holy ones<\/em>) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).<\/p>","summary_ro":"5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).","summary_en":"5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:3","title_en":"Study Note: Efeseni 5:3","content_ro":"<p><strong>5:3-5<\/strong> <em>God’s people<\/em> (literally <em>holy ones<\/em>) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).<\/p>","content_en":"<p><strong>5:3-5<\/strong> <em>God’s people<\/em> (literally <em>holy ones<\/em>) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).<\/p>","summary_ro":"5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).","summary_en":"5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:3","title_en":"Study Note: Efeseni 5:3","content_ro":"<p><strong>5:3-5<\/strong> <em>God’s people<\/em> (literally <em>holy ones<\/em>) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).<\/p>","content_en":"<p><strong>5:3-5<\/strong> <em>God’s people<\/em> (literally <em>holy ones<\/em>) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).<\/p>","summary_ro":"5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).","summary_en":"5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141041,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:3","title_en":"Study Note: Efeseni 5:3","content_ro":"<p><strong>5:3-5<\/strong> <em>God’s people<\/em> (literally <em>holy ones<\/em>) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).<\/p>","content_en":"<p><strong>5:3-5<\/strong> <em>God’s people<\/em> (literally <em>holy ones<\/em>) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).<\/p>","summary_ro":"5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).","summary_en":"5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60483,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Family, Community, and Sexual Sin","title_en":"Family, Community, and Sexual Sin","content_ro":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","content_en":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","summary_ro":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","summary_en":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65239,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88109,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Family, Community, and Sexual Sin","title_en":"Family, Community, and Sexual Sin","content_ro":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","content_en":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","summary_ro":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","summary_en":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92865,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115735,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Family, Community, and Sexual Sin","title_en":"Family, Community, and Sexual Sin","content_ro":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","content_en":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","summary_ro":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","summary_en":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120491,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143361,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Family, Community, and Sexual Sin","title_en":"Family, Community, and Sexual Sin","content_ro":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","content_en":"<h3>Family, Community, and Sexual Sin<\/h3>\n<p>In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close intimacy. By extension of the family model, the term often translated “brother” could also be used of a fellow Israelite (see Deut 1:16, “fellow Israelites”; Deut 3:18, “Israelite relatives”).<\/p>\n<p>Since Israel was seen as an extended family, its existence depended on the integrity of the home. Crimes such as incest and adultery were punished very severely because they weakened the foundation of the family. Incest introduced competition, threatening the safety of the home by violating the trust, intimacy, and sense of belonging shared by its members. Adultery fragmented the home by allowing intimacy with someone outside it to divide the loyalties of its participants. These powerful enemies of family solidarity weakened the clan and tribe (see Lev 18:6-23) and, by extension, the solidarity of the nation itself.<\/p>\n<p>Sexual sins—even those that are consensual—are not “victimless crimes” but sins that eventually threaten the community itself. The importance given in Old Testament law to such crimes is echoed in New Testament warnings against sexual immorality (see especially 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 19:30-38; 49:3-4; Lev 18:6-30; 20:14, 21; 2 Sam 13:1-39; Matt 14:3-5; 1 Cor 5:1-2; 6:13-20; 7:2; Gal 5:19-21; Eph 5:3; Jude 1:7; Rev 2:14-16, 20<\/p>","summary_ro":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","summary_en":"Family, Community, and Sexual Sin In Israel, the family was the basic building block for the solidarity of the entire people. Each of the twelve tribes was a conglomeration of families and clans. The twelve tribes together comprised the people of Israel as a whole. Although the level of solidarity might decrease at a distance from one’s immediate family, this familial notion permeated all of Israelite society. A kinsman was often called a brother, not just a relative, to express the close int...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148117,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":38584,"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":58164,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:4","title_en":"Study Note: Efeseni 5:4","content_ro":"<p><strong>5:4<\/strong> The speech of God’s people is to be characterized by <em>thankfulness to God<\/em> (see 4:29; 5:3, 12).<\/p>","content_en":"<p><strong>5:4<\/strong> The speech of God’s people is to be characterized by <em>thankfulness to God<\/em> (see 4:29; 5:3, 12).<\/p>","summary_ro":"5:4 The speech of God’s people is to be characterized by thankfulness to God (see 4:29; 5:3, 12).","summary_en":"5:4 The speech of God’s people is to be characterized by thankfulness to God (see 4:29; 5:3, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85790,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:4","title_en":"Study Note: Efeseni 5:4","content_ro":"<p><strong>5:4<\/strong> The speech of God’s people is to be characterized by <em>thankfulness to God<\/em> (see 4:29; 5:3, 12).<\/p>","content_en":"<p><strong>5:4<\/strong> The speech of God’s people is to be characterized by <em>thankfulness to God<\/em> (see 4:29; 5:3, 12).<\/p>","summary_ro":"5:4 The speech of God’s people is to be characterized by thankfulness to God (see 4:29; 5:3, 12).","summary_en":"5:4 The speech of God’s people is to be characterized by thankfulness to God (see 4:29; 5:3, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113416,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:4","title_en":"Study Note: Efeseni 5:4","content_ro":"<p><strong>5:4<\/strong> The speech of God’s people is to be characterized by <em>thankfulness to God<\/em> (see 4:29; 5:3, 12).<\/p>","content_en":"<p><strong>5:4<\/strong> The speech of God’s people is to be characterized by <em>thankfulness to God<\/em> (see 4:29; 5:3, 12).<\/p>","summary_ro":"5:4 The speech of God’s people is to be characterized by thankfulness to God (see 4:29; 5:3, 12).","summary_en":"5:4 The speech of God’s people is to be characterized by thankfulness to God (see 4:29; 5:3, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141042,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:4","title_en":"Study Note: Efeseni 5:4","content_ro":"<p><strong>5:4<\/strong> The speech of God’s people is to be characterized by <em>thankfulness to God<\/em> (see 4:29; 5:3, 12).<\/p>","content_en":"<p><strong>5:4<\/strong> The speech of God’s people is to be characterized by <em>thankfulness to God<\/em> (see 4:29; 5:3, 12).<\/p>","summary_ro":"5:4 The speech of God’s people is to be characterized by thankfulness to God (see 4:29; 5:3, 12).","summary_en":"5:4 The speech of God’s people is to be characterized by thankfulness to God (see 4:29; 5:3, 12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":17176,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Idolatry Idols","title_en":"Idolatry Idols","content_ro":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","content_en":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","summary_ro":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","summary_en":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17496,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21927,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kingdom of Heaven Kingdom of God","title_en":"Kingdom of Heaven Kingdom of God","content_ro":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","content_en":"<h3>KINGDOM OF GOD, KINGDOM OF HEAVEN<\/h3>\n<p>The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15).<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Old Testament Background<\/p>\n<p>• In the New Testament<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughout Galilee teaching in the synagogues, preaching everywhere the Good News about the Kingdom” (Mt 4:23, <span>nlt<\/span>). The Sermon on the Mount is concerned with the righteousness that qualifies people to enter the kingdom of God (5:20). The collection of parables in Matthew 13 and Mark 4 illustrate the “mystery” of the kingdom of God (Mt 13:11; Mk 4:11). The establishment of the Lord’s Supper looks forward to the establishment of the kingdom of God (Mt 26:29; Mk 14:25).<\/p>\n<p>The NT reports two different forms of the expression: “the kingdom of God” and “the kingdom of the heavens.” The latter is found only in Matthew, but Matthew also has “the kingdom of God” four times (Mt 12:28; 19:24; 21:31, 43). “The kingdom of heaven” is a Semitic phrase that would have been meaningful to Jews but not to Greeks. The Jews, out of reverence for God, avoided uttering the divine name, and contemporary literature gives examples of substituting the word “heaven” for God (1 Macc 3:18, 50; 4:10; see Lk 15:18).<\/p>\n<p>The key to an understanding of the kingdom of God is that the basic meaning of the Greek word <span class=\"greek\" lang=\"el\">basileia<\/span><em>,<\/em> as also of the Hebrew <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>,<\/em> is rule, reign, dominion. We frequently find in the OT the expression “in the year of the kingdom of . . . ,” meaning in the year of the reign of a given king (e.g., 1 Chr 26:31; 2 Chr 3:2; 15:10; Ezr 7:1; 8:1; Est 2:16; Jer 10:7; 52:31). When we read that Solomon’s kingdom was firmly established (1 Kgs 2:12), we are to understand that his authority to reign was settled. To “turn the kingdom of Saul over to [David]” (1 Chr 12:23, <span>kjv<\/span>) indicates that the authority that had been Saul’s was given to David. As a result of having received legal authority, David became king. This abstract idea of <span class=\"hebrew\" lang=\"he\">malkut<\/span> is evident when it is found in parallelisms with such ideas as power, might, glory, and dominion (Dn 4:34; 7:14).<\/p>\n<p>When <span class=\"hebrew\" lang=\"he\">malkut<\/span> is used of God, it almost always refers to his authority or to his rule as the heavenly King. “They will talk together about the glory of your kingdom; they will celebrate examples of your power. . . . For your kingdom is an everlasting kingdom. You rule generation after generation” (Ps 145:11, 13, <span>nlt<\/span>).<\/p>\n<p>Further, if a king rules, there must be a realm or sphere over which he reigns. This is also called <span class=\"hebrew\" lang=\"he\">malkut<\/span><em>.<\/em> “So the realm of Jehoshaphat was quiet, for his God gave him rest round about” (2 Chr 20:30, <span>rsv<\/span>; see Est 3:6; Jer 10:7; Dn 9:1; 11:9).<\/p>\n<p>This same twofold use of <span class=\"greek\" lang=\"el\">basileia<\/span> is found in the NT. In fact, <span class=\"greek\" lang=\"el\">basileia<\/span> could be translated by the expression “kingly power” in Luke 23:42 (<span>niv<\/span> mg) and by “kingship” in John 18:36. When a nobleman went into a far country to get a “kingdom” (Luke 19:12, <span>nasb<\/span>) he went to the governing authority to get an appointment as king. When Jesus said, “My kingship is not of this world” (Jn 18:36, <span>rsv<\/span>), he did not mean to say that his rule has nothing to do with the world but rather that his kingship—his dominion—does not come from man but from God. Therefore, he rejects the use of worldly fighting to gain his ends.<\/p>\n<p>This central meaning of <span class=\"greek\" lang=\"el\">basileia<\/span> makes it easy to understand many sayings in the Gospels. In the Lord’s Prayer the petition “Thy kingdom come” (Mt 6:10) is a prayer for God to manifest his reign so that his will may be done on earth as it is in heaven. When we read that we are to “receive the kingdom of God like a child” (Mk 10:15, <span>rsv<\/span>), we must open our hearts and lives to the rule of God.<\/p>\n<p>Also in the NT are sayings about being <em>in<\/em> the kingdom or of <em>entering<\/em> the kingdom (Mt 8:11; Mk 9:47; 10:23-25; Lk 13:28). There is no philological or theological objection to understanding “the kingdom of God” first as the divine reign or rule and second as the sphere of blessing in which that reign is experienced.<\/p>\n<p class=\"h2\" id=\"OldTestamentBackground\">Old Testament Background<\/p>\n<p>The expression “the kingdom of God” is not found in the OT, but the idea appears throughout the prophets. God is frequently spoken of as the King, both of Israel (Ex 15:18; Nm 23:21; Dt 33:5; Is 43:15) and of all the earth (2 Kgs 19:15; Pss 29:10; 47:2; 93:1-2; 96:10; 97:1-9; 99:1-4; 145:11-13; Is 6:5; Jer 46:18). Although God is not the earthly King of Israel, other references speak of a day when God shall become King and shall rule over his people (Is 24:23; 33:22; 52:7; Ob 1:21; Zep 3:15; Zec 14:9-11).<\/p>\n<p>This brief summary of God’s kingship provides the outline for the entire OT concept. While God is King over all the earth, he is in a special way King over his people, Israel. God’s rule is therefore something realized in Israel’s history. However, it is only partially and imperfectly realized. Israel again and again rebelled against the divine sovereignty. Furthermore, Israel was constantly plagued by wars with its pagan neighbors in which it was not always victorious. Again, there are evils in nature and the physical world that often bring suffering to God’s people. Therefore, the prophets look forward to a day when God’s rule will be fully experienced, not by Israel alone, but by all the world. The main emphasis of the prophets is on hope, the establishing of God’s perfect rule in the world.<\/p>\n<p>The prophets describe the final establishment of God’s kingdom in terms of a theophany—a divine visitation (Mi 1:3-4). Zechariah foresees a “Day of the Lord” when all nations will be gathered in battle against Jerusalem, when the Lord will go forth and fight against those nations (Zec 14:3, 5). Israel will be visited by the Lord (Is 29:6) and delivered from its enemies (35:4; 59:20). God’s coming will also mean judgment (2:21; 26:21). This final coming of God will mean the salvation of the Gentiles as well as of Israel (Zec 2:10-11; cf. Is 66:18-24).<\/p>\n<p>Behind this language is a distinct theology of “the God who comes.” It is a fact widely recognized in contemporary OT theology that the God of the OT is not a nature god, like the gods of other peoples, but a God of history—a God who visits his people in history to bless or to judge them. God visited Israel in Egypt to deliver them from bondage and to constitute them as his people. The rescue from Egypt was not merely an act of deliverance; it was an act through which God made himself known and through which Israel was to know and serve him.<\/p>\n<p>Because God has visited his people again and again in their history, he must finally come to them in the future to judge wickedness and to establish his kingdom. Israel’s hope is thus rooted in history, or rather in the God who works in history. God will finally break into history in a glorious theophany to establish his rule in all the earth. The source of the kingdom is not history itself but God.<\/p>\n<p>While the prophets visualize the kingdom as coming from God, the kingdom is always on earth. The divine irruption into the natural order is not designed to accomplish its destruction but to make way for a new, perfect order arising out of the old, imperfect one. The prophets do not present a single consistent picture of the new order. Sometimes the new order is described very much in this-worldly terms. “The terraced vineyards on the hills of Israel will drip with sweet wine” (Am 9:13, <span>nlt<\/span>). On the other hand, God will create new heavens and a new earth (Is 65:17; 66:22), where there will be untroubled joy, prosperity, peace, and righteousness. The final visitation of God will mean the redemption of the world, for a redeemed earth is the scene of the kingdom of God. The prophets look forward again and again to the deliverance of creation “from the bondage to decay.” The description is often couched in simple physical terms. The wilderness will become fruitful (32:15); the desert will blossom (35:2); sorrow and sighing will flee away (v 10). The burning sands will be cooled and the dry places become springs of water (v 7); peace will return to the animal world so that all injury and destruction are done away with (11:6). All this results because the earth becomes full of the knowledge of God (v 9).<\/p>\n<p>Such language is not mere poetry but reflects a profound theology of creation. Humans as creatures were made to dwell on the earth, and the earth shares in human destiny. The main point is that creation as such is good and not a hindrance to true spirituality, as was often true in Greek thought. Redemption always includes redemption of the earth, which then becomes the blessed environment God intended it to be. Salvation does not mean deliverance from creaturehood, for this is not an evil thing but an essential and permanent element of true, human existence. Salvation does not mean escape from bodily creaturely existence, as in some Greek thought. On the contrary, ultimate redemption will mean the redemption of the whole person. The emergence of the doctrine of bodily resurrection is a reflection of this theology of creaturehood. The corollary of this is that creation in its entirety must share in the blessing of redemption.<\/p>\n<p>A distinctive element in prophetic eschatology is the tension between history and eschatology. That is, as the prophets looked into the future, they saw an immediate historical judgment as well as a more remote eschatological visitation. For Amos, the Day of the Lord is both the immediate judgment of Israel by the Assyrians and a final eschatological salvation. Joel sees an imminent historical visitation of drought and locusts, but beyond this he sees the eschatological Day of the Lord. Zephaniah sees an imminent Day of the Lord in some undesignated historical visitation (Zep 1:2-18), but beyond it he sees the salvation of the Gentiles (3:9). The same God who acts in history to bless and judge his people will act at the end of history in an eschatological act of judgment and salvation. The prophets do not sharply distinguish between these two days, for it is one and the same God who is concerned to judge and save his people.<\/p>\n<p>The eschatological hope of the prophets is always an ethical hope. That is to say, the prophets are not interested in the future for its own sake but for the impact of the future on the present. The prophetic predictions were given that, in light of future judgment and salvation, Israel might be confronted in the present by the will of God. “Prepare to meet your God as he comes in judgment, you people of Israel” (Am 4:12, <span>nlt<\/span>) might well be taken as the keynote of all the prophets.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>Jesus’ teachings about the kingdom of God embodied the same contrast between the present order and the future age as that of the prophets, and he expressed it in the idiom “this age and the age to come.” This fact is obscured in the <span>kjv<\/span>, which translates the word for “age” by “world.” These are, however, two different concepts. A rich man asked Jesus what he must do to inherit eternal life (Mk 10:17). The context makes it clear that he was asking about eschatological life—the life of the resurrection (Dn 12:2). Jesus speaks of the difficulty of entering the kingdom of God. (The parallel passage in Matthew 19:23-24 has both “kingdom of God” and “kingdom of heaven,” proving that they are interchangeable terms.) In their reaction the disciples ask, “Then who can be saved?” Jesus’ answer contrasts the lot of his disciples “in this time” with the “age to come” (Mk 10:29-30) when they would inherit eternal life. It is clear from this passage that in some sense the kingdom of God, the kingdom of heaven, salvation, and eternal life all belong to the age to come. So far as this saying is concerned, God’s people will not experience eternal life until they do so in the new age.<\/p>\n<p>Matthew alone records the expression “the close of the age.” This age will be terminated by the coming of the Son of Man (Mt 24:3) and by the judgment of humanity (13:39-42). Then the righteous will be separated from the wicked (v 49). The same expression occurs in the promise of the risen Jesus assuring his disciples of his presence until the consummation of the age (28:20). It follows that if this age is to come to its consummation, it must be followed by another age—the age to come.<\/p>\n<p>The eschatological kingdom will be inaugurated by an apocalyptic event—the glorious coming of the Son of Man. This is made clear by two of the parables about the kingdom of God. In the parable of the tares, “the Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire” (Mt 13:41-42, <span>rsv<\/span>). The parable of the sheep and goats reflects the same eschatology. When the Son of Man comes in his glory, he will sit on his glorious throne to judge the nations, separating the sheep from the goats. The righteous—the sheep—are to “inherit the kingdom prepared for you from the foundation of the world”; and entrance into the kingdom is synonymous with entrance into life (25:31-46, <span>rsv<\/span>).<\/p>\n<p>The eschatological character of the kingdom of God is seen also in the other two parables of Matthew 25. “The kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom” (v 1, <span>rsv<\/span>). However, five of them were foolish and did not provide an adequate supply of oil for their lamps. Thus they were late for the wedding and were excluded from the wedding feast—a symbol of the eschatological kingdom—while those properly prepared entered the kingdom. In the same way the two faithful servants who had been “faithful over a little” were granted to “enter into the joy of your master” (vv 21, 23), while the unfaithful servant was excluded from the kingdom and cast into outer darkness.<\/p>\n<p>Jesus almost never showed any interest in descriptions of the eschatological kingdom, but it is clear that its coming was constantly in his thoughts. The pure in heart will see God (Mt 5:8). The harvest will take place and the grain will be gathered into the barn (13:30, 39; Mk 4:29). Jesus frequently used the metaphor of a feast or table fellowship to describe life in the eschatological kingdom. He will drink wine again with his disciples in the kingdom of God. They will eat and drink at Jesus’ table in the kingdom (Lk 22:30). People will be gathered from all corners of the earth to sit at a table with the OT saints (Mt 8:11-12; Lk 13:29). The consummation is likened to a wedding feast (Mt 22:1-14) and a banquet (Lk 14:16-24). All of these metaphors picture the restoration of communion between God and people, a union that had been broken by sin.<\/p>\n<p>In most of the sayings cited to illustrate the future character of the kingdom, “kingdom” refers to the eschatological order—the eschaton, the age to come. However, when Jesus taught his disciples to pray “Thy kingdom come” (Mt 6:10), he was not referring to the new eschatological order; he was referring to the kingdom as God’s kingly rule, his reign. It is a prayer that God will effectively establish his sovereign rule in the world.<\/p>\n<p>In his teaching about the kingdom of God as the apocalyptic consummation, Jesus does not differ essentially from the OT prophets. The most distinctive element in Jesus’ teaching—indeed, the fact that characterizes his entire mission and message—is the fact that in some real sense of the word, the kingdom of God has come in history in an utterly unexpected way. This sets Jesus’ teaching apart from all contemporary Jewish thought.<\/p>\n<p>This is seen first of all in his repeated teaching that his mission is a fulfillment of the OT messianic prophets. Mark summarizes Jesus’ message with the words “The Kingdom of God is near! Turn from your sins and believe this Good News!” (Mk 1:15, <span>nlt<\/span>). This saying can have one of two meanings. It may refer to the imminent coming of the apocalyptic kingdom. Matthew summarizes the message of John the Baptist with nearly the same words: “Turn from your sins and turn to God, because the Kingdom of Heaven is near” (Mt 3:2, <span>nlt<\/span>). The Baptist expounds what he means by the approach of the kingdom of God: “He is ready to separate the chaff from the grain with his winnowing fork. Then he will clean up the threshing area, storing the grain in his barn but burning the chaff with never-ending fire” (v 12, <span>nlt<\/span>). John proclaimed an apocalyptic act; “unquenchable fire” can mean no strictly historical event but only an apocalyptic judgment. John expected Jesus to be the one in whom the cosmic event expected by the prophets would be carried out.<\/p>\n<p>It is possible that this was also Jesus’ meaning. However, another interpretation is possible that is better supported by the actual course of his mission: “The time is fulfilled.” The messianic promises of the prophets were not only about to be fulfilled; they were actually in process of fulfillment in his mission. In Jesus, God was visiting his people. The hope of the prophets in some real sense was being realized.<\/p>\n<p>The meaning of this can be seen in Luke’s introduction of Jesus’ ministry. Luke selects an event that occurred in Nazareth later in Jesus’ ministry (Lk 4:16-21) and places it at the beginning of his Gospel in order to sound this note of fulfillment. Jesus read from Isaiah a promise that looked forward to the messianic salvation: “The Spirit of the Lord is upon me, for he has appointed me to preach Good News to the poor. He has sent me to proclaim that captives will be released, that the blind will see, that the downtrodden will be freed from their oppressors, and that the time of the Lord’s favor has come” (vv 18-19, <span>nlt<\/span>). Then Jesus astonished his audience by the assertion “This Scripture has come true today before your very eyes!” (v 21, <span>nlt<\/span>).<\/p>\n<p>Here was an amazing claim. John the Baptist had announced an apocalyptic visitation of God that would mean the fulfillment of the eschatological hope and the consummation of the messianic age. Jesus proclaimed that the messianic promise was actually being fulfilled in his person. This is no apocalyptic kingdom but a present salvation. In these words Jesus did not proclaim the imminence of the apocalyptic kingdom. Rather, he boldly announced that the kingdom of God had come. The presence of the kingdom was a happening, an event, the gracious action of God. This was no new theology or new idea or new promise; it was a new event in history.<\/p>\n<p>The note of fulfillment is again sounded in Jesus’ answer to the question about fasting. “Do wedding guests fast while celebrating with the groom? Of course not. They can’t fast while they are with the groom” (Mk 2:19, <span>nlt<\/span>). The marriage feast had become a metaphor in Judaism for the messianic consummation. In these words Jesus announced the presence of the messianic time of salvation. It would be a contradiction in terms for the disciples to fast when they were enjoying the blessings of the messianic age. The time of fulfillment had come.<\/p>\n<p>A saying found in different contexts in Matthew and Luke touches this central note of the fulfillment in history of the OT hope: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it” (Lk 10:23-24, <span>rsv<\/span>; cf. Mt 13:16-17). Both Matthew and Luke associate this saying with the kingdom of God, and both agree that the hope of former generations has become an object of experience. Many prophets and kings looked forward to something, but they looked in vain, for it did not come to them. What they longed for has now come, and this can be nothing less than the promised messianic salvation.<\/p>\n<p>Fulfillment in history is again asserted in Jesus’ answer to John’s question about the one who is to come (Mt 11:2-3). “The deeds of the Christ” (Messiah) were not the deeds John had announced. Wicked rulers like Herod were not being judged in fire. Instead, Jesus was helping people, not bringing an apocalyptic kingdom. Jesus replied in words that echo the promise of the messianic salvation in Isaiah 35:5-6: “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them” (Mt 11:4-5, <span>rsv<\/span>). In these words Jesus claimed that the blessings of the messianic salvation are present. There was indeed reason for John’s perplexity, for the fulfillment was not taking place along expected lines. The apocalyptic consummation did not appear to be on the horizon. The point of Jesus’ answer was that fulfillment was taking place without the eschatological consummation. Therefore, Jesus pronounced a special blessing upon those who were not offended by the character of the messianic fulfillment (v 6). The fulfillment was indeed taking place, but not the apocalyptic consummation.<\/p>\n<p>The most unambiguous statement of the presence of the kingdom is found in the words about the binding of Satan. One of Jesus’ most characteristic acts was the exorcism of demons—deliverance from satanic power. The Pharisees admitted his power but attributed it to Satan. Jesus replied, “If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? . . . But if it is by the Spirit of God that I cast out demons, then the kingdom of God is come upon you” (Mt 12:26, 28, <span>rsv<\/span>). Here the verb has the clear meaning “to come, to arrive” (cf. Rom 9:30; 2 Cor 10:14; Phil 3:16). Here is a clear affirmation that the kingdom of God has come among men.<\/p>\n<p>In explanation Jesus said, “Or how can one enter a strong man’s house and plunder his goods, unless he first binds the strong man? Then indeed he may plunder his house” (Mt 12:29, <span>rsv<\/span>). The strong man is Satan; this “present evil age” (Gal 1:4) is his “house”; his “goods” are demon-possessed men and women. Jesus has invaded the strong man’s house to snatch away from him men and women whom he has in his power, and this is the work of the kingdom of God. The kingly reign of God has come into history in the person of Jesus before the apocalyptic consummation when Satan will be destroyed, to render Satan a preliminary defeat. Jesus has already “bound” Satan (i.e., curbed his power). This has been accomplished by the presence of the kingdom of God in the mission of Jesus.<\/p>\n<p>A similar saying is found in Luke 10:18. Jesus had sent a band of his disciples on a preaching mission. Like Jesus, they were to proclaim the nearness of the kingdom of God (Lk 10:9). They, too, were to exorcize demons. When they returned to Jesus to report their success, Jesus said, “I saw Satan fall like lightning from heaven” (v 18, <span>rsv<\/span>). This again is metaphorical language that asserts that in the mission of Jesus’ disciples, as well as in Jesus himself, Satan has fallen from his place of power. Both “binding” and “falling” are metaphors that describe the same truth: the victory of the kingdom of God over Satan.<\/p>\n<p>Here is the element that sets Jesus apart from the OT and from all of contemporary Judaism. The prophets conceived of the kingdom being established by a heavenly supernatural being (Dn 7) or ruled by a powerful Davidic messianic king (Is 9, 11). The fulfillment of the messianic hope is everywhere in the prophets an eschatological hope. The same is true of the Jewish writers who despaired of history and cast all hope into the future.<\/p>\n<p>In contrast to all that had gone before him, Jesus proclaimed the kingdom of God as an event taking place in his own person and mission. God had again assumed the initiative; God was acting. No first-century Jew had any idea of the kingdom of God coming into history in the person of an ordinary man—a teacher who was meek and lowly.<\/p>\n<p>The presence of the kingdom is further seen in the fact that the rule of God, present in Jesus, is a gift to be received. This is also true of the kingdom in its eschatological consummation, where the kingdom is freely inherited by the righteous (Mt 25:34). In answer to the young man’s question about inheriting eternal life (Mk 10:17), Jesus spoke of entering the kingdom (vv 23-24) and receiving the gift of eternal life (v 30) as though they were synonymous. The kingdom is a gift that the Father is pleased to bestow upon the little flock of Jesus’ disciples (Lk 12:32).<\/p>\n<p>If God’s eschatological rule brings to his people the blessings of that kingdom, and if God’s kingdom is his rule invading history before the eschatological consummation, then we may expect God’s rule in the present to bring a preliminary blessing to his people. This fact is reflected in numerous sayings. The kingdom is something to be sought here and now (Mt 6:33) and to be received as children receive a gift (Mk 10:15; Lk 18:16-17). Although it is present in an unexpected form, the kingdom of God in Jesus’ person is like a hidden treasure or a pearl of great price whose possession outranks all other goods (Mt 13:44-46). The gift of the kingdom is also seen in that the deaf hear, the blind see, lepers are cleansed, and the poor have good news preached to them (11:5).<\/p>\n<h5>John’s Gospel<\/h5>\n<p>In the Gospel of John the concept of eternal life takes the place of the kingdom of God in Jesus’ teaching. The kingdom of God is mentioned twice (Jn 3:3, 5), and it is placed in connection with eternal life. The kingdom of God is here the eschatological kingdom, and eternal life is the life of the kingdom. Thus, as the kingdom of God in the synoptic Gospels is both future and present, so eternal life is both the life of the age to come (12:25) and also a present blessing (3:16, etc.).<\/p>\n<h5>Acts<\/h5>\n<p>In Acts it seems the earliest disciples generally failed to understand Jesus’ message about the kingdom of God as a present spiritual blessing. They gathered together to await the coming of the eschatological kingdom to Israel (Acts 1:6). Acts relates that the disciples continued to preach the kingdom of God, but usually it is an eschatological blessing (8:12; 14:22; 19:8; 20:25; 28:23, 31). However, the last two references make the kingdom of God synonymous with the gospel about Jesus Christ.<\/p>\n<p>One important theme in Acts is linked to that of the kingdom of God. On the Day of Pentecost, Peter announces that God has seated Jesus at his right hand in fulfillment of Psalm 110:1 (Acts 2:33-35). In the Psalms this is a prophecy of the enthronement of the Davidic king in Jerusalem. Peter asserts that this prophecy is now fulfilled in the heavenly reign of Jesus. Therefore, he has been made both Lord and Christ (Messiah). These are interchangeable terms, “Lord” meaning absolute sovereign, “Christ” meaning the messianic king.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>Paul carried further this theme of the heavenly rule of Christ, the anointed King. The kingdom is both an eschatological inheritance (1 Cor 6:9; 15:50; Gal 5:21; Eph 5:5; 1 Thes 2:12; 2 Thes 1:5; 2 Tm 4:1, 18) and a present blessing into which believers now enter (Rom 14:17; Col 1:13). The key to this is the interchangeable character of lordship and messianic kingship. Jesus is now exalted as Lord over all (Phil 2:11), and even as his lordship is invisible, it will become manifest to all at his second coming. In the same way, he has been enthroned as messianic King by virtue of his resurrection and heavenly session, and he must reign as King until he has put all his enemies under his feet (1 Cor 15:25; Eph 1:22). The last enemy to be destroyed is death.<\/p>\n<h5>Revelation<\/h5>\n<p>The central message of the Revelation to John is the consummation of God’s redemptive purpose, when the kingdom of this world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Revelation pictures the plight of a persecuted church in a hostile world, but it assures the church that Christ has already won a victory over the powers of evil (5:5), by virtue of which he can finally destroy them (19:11–20:14). Again, the last enemy to be destroyed is death (20:13-14). Revelation closes with a highly symbolic picture of the kingdom of God (chs 21–22) when God comes to dwell among his people, and “they shall see his face” (22:4). Thus the NT ends: divine order is restored to a disordered world. This is the kingdom of God.<\/p>\n<p><em>See also<\/em> Jesus Christ, Teachings of; King; Parable.<\/p>","summary_ro":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","summary_en":"KINGDOM OF GOD, KINGDOM OF HEAVEN The sovereign rule of God, initiated by Christ’s earthly ministry and consummated when the kingdom of the world becomes the kingdom of our Lord and of his Christ (Rv 11:15). Preview • Introduction • Old Testament Background • In the New Testament Introduction According to the testimony of the first three Gospels, the proclamation of the kingdom of God was Jesus’ central message. Matthew summarizes the Galilean ministry with the words “Jesus traveled throughou...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58165,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:5","title_en":"Study Note: Efeseni 5:5","content_ro":"<p><strong>5:5<\/strong> Many similar statements describe the kind of <em>person<\/em> who will not <em>inherit the Kingdom of<\/em> . . . <em>God:<\/em> See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • <em>For a greedy person is an idolater:<\/em> The things greedy people desire become their gods (see Matt 6:24).<\/p>","content_en":"<p><strong>5:5<\/strong> Many similar statements describe the kind of <em>person<\/em> who will not <em>inherit the Kingdom of<\/em> . . . <em>God:<\/em> See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • <em>For a greedy person is an idolater:<\/em> The things greedy people desire become their gods (see Matt 6:24).<\/p>","summary_ro":"5:5 Many similar statements describe the kind of person who will not inherit the Kingdom of . . . God: See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • For a greedy person is an idolater: The things greedy people desire become their gods (see Matt 6:24).","summary_en":"5:5 Many similar statements describe the kind of person who will not inherit the Kingdom of . . . God: See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • For a greedy person is an idolater: The things greedy people desire become their gods (see Matt 6:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85791,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:5","title_en":"Study Note: Efeseni 5:5","content_ro":"<p><strong>5:5<\/strong> Many similar statements describe the kind of <em>person<\/em> who will not <em>inherit the Kingdom of<\/em> . . . <em>God:<\/em> See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • <em>For a greedy person is an idolater:<\/em> The things greedy people desire become their gods (see Matt 6:24).<\/p>","content_en":"<p><strong>5:5<\/strong> Many similar statements describe the kind of <em>person<\/em> who will not <em>inherit the Kingdom of<\/em> . . . <em>God:<\/em> See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • <em>For a greedy person is an idolater:<\/em> The things greedy people desire become their gods (see Matt 6:24).<\/p>","summary_ro":"5:5 Many similar statements describe the kind of person who will not inherit the Kingdom of . . . God: See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • For a greedy person is an idolater: The things greedy people desire become their gods (see Matt 6:24).","summary_en":"5:5 Many similar statements describe the kind of person who will not inherit the Kingdom of . . . God: See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • For a greedy person is an idolater: The things greedy people desire become their gods (see Matt 6:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:5","title_en":"Study Note: Efeseni 5:5","content_ro":"<p><strong>5:5<\/strong> Many similar statements describe the kind of <em>person<\/em> who will not <em>inherit the Kingdom of<\/em> . . . <em>God:<\/em> See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • <em>For a greedy person is an idolater:<\/em> The things greedy people desire become their gods (see Matt 6:24).<\/p>","content_en":"<p><strong>5:5<\/strong> Many similar statements describe the kind of <em>person<\/em> who will not <em>inherit the Kingdom of<\/em> . . . <em>God:<\/em> See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • <em>For a greedy person is an idolater:<\/em> The things greedy people desire become their gods (see Matt 6:24).<\/p>","summary_ro":"5:5 Many similar statements describe the kind of person who will not inherit the Kingdom of . . . God: See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • For a greedy person is an idolater: The things greedy people desire become their gods (see Matt 6:24).","summary_en":"5:5 Many similar statements describe the kind of person who will not inherit the Kingdom of . . . God: See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • For a greedy person is an idolater: The things greedy people desire become their gods (see Matt 6:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141043,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:5","title_en":"Study Note: Efeseni 5:5","content_ro":"<p><strong>5:5<\/strong> Many similar statements describe the kind of <em>person<\/em> who will not <em>inherit the Kingdom of<\/em> . . . <em>God:<\/em> See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • <em>For a greedy person is an idolater:<\/em> The things greedy people desire become their gods (see Matt 6:24).<\/p>","content_en":"<p><strong>5:5<\/strong> Many similar statements describe the kind of <em>person<\/em> who will not <em>inherit the Kingdom of<\/em> . . . <em>God:<\/em> See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • <em>For a greedy person is an idolater:<\/em> The things greedy people desire become their gods (see Matt 6:24).<\/p>","summary_ro":"5:5 Many similar statements describe the kind of person who will not inherit the Kingdom of . . . God: See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • For a greedy person is an idolater: The things greedy people desire become their gods (see Matt 6:24).","summary_en":"5:5 Many similar statements describe the kind of person who will not inherit the Kingdom of . . . God: See 1 Cor 6:9-10; Gal 5:19-21; Rev 22:15; cp. Col 3:5-6. • For a greedy person is an idolater: The things greedy people desire become their gods (see Matt 6:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61946,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Promised Kingdom","title_en":"God’s Promised Kingdom","content_ro":"<h3>God’s Promised Kingdom<\/h3>\n<p>God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21).<\/p>\n<p>The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to keep the hope of God’s kingdom alive. The Chronicler wanted the people to know that God’s promise to David, confirmed to Solomon, was equally confirmed for them. After the Exile, Judah no longer existed as an independent kingdom ruled by the dynasty of David. Instead, Judea stood as a small territory with limited independence under a Persian governor. Yet the community of Judea could experience God’s blessing, just as the people had in the days of Hezekiah and Josiah. The Chronicler did not know exactly how God’s promise to David would be realized. Yet he had complete trust in God’s power, sovereignty, and justice; he knew that God would be faithful to his promise and that his kingdom would eventually rule over all.<\/p>\n<p>Following the time of the Chronicler, it appeared that his hopes were disappointed. The Greeks replaced the Persians as rulers of Israel; their intolerance for the Jewish community of faith reached its zenith in the tyrannical Antiochus IV “Epiphanes” (175–163 <span>BC<\/span>), who made every effort to destroy Israel’s faith and identity, as Daniel had foreseen (Dan 11:21-39). The priestly family of Maccabees resisted Antiochus, restored the Temple, and preserved Judea’s identity. But then the community disintegrated under the successors to the Maccabees; Israel fractured into sects (e.g., the Pharisees, Sadducees, and Essenes) and eventually came under Roman control. When Jesus was born, Roman governors controlled the territory of Israel.<\/p>\n<p>The fulfillment of God’s promises to David took place in a way the Chronicler did not anticipate. Jesus was the anointed king, the Messiah from the dynasty of David (see Matt 16:16-17). His Kingdom was not established by the military defeat of the Romans but rather by the defeat of the powers of sin and death. His Kingdom continues to spread through his followers, and the powers of hell will never prevail against it. In the end, His Kingdom will be fully realized in the ultimate defeat of the powers of evil, and He will reign as King forever (see Rev 19:11–20:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Chr 17:9-14; 28:1-21; Isa 2:1-4; 60:1-22; 65:17-25; Ezek 37:21-28; Dan 2:31-45; 7:1-28; Mic 4:1-5; Zech 9:9-10; 14:1-21; Matt 4:17; 6:33; 13:11-50; 16:16-19; 18:3-4, 23-35; 19:14, 23-30; 20:1-16; 22:2-14; 25:1-46; Luke 1:30-33; Eph 5:5; Rev 19:1–21:27<\/p>","content_en":"<h3>God’s Promised Kingdom<\/h3>\n<p>God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21).<\/p>\n<p>The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to keep the hope of God’s kingdom alive. The Chronicler wanted the people to know that God’s promise to David, confirmed to Solomon, was equally confirmed for them. After the Exile, Judah no longer existed as an independent kingdom ruled by the dynasty of David. Instead, Judea stood as a small territory with limited independence under a Persian governor. Yet the community of Judea could experience God’s blessing, just as the people had in the days of Hezekiah and Josiah. The Chronicler did not know exactly how God’s promise to David would be realized. Yet he had complete trust in God’s power, sovereignty, and justice; he knew that God would be faithful to his promise and that his kingdom would eventually rule over all.<\/p>\n<p>Following the time of the Chronicler, it appeared that his hopes were disappointed. The Greeks replaced the Persians as rulers of Israel; their intolerance for the Jewish community of faith reached its zenith in the tyrannical Antiochus IV “Epiphanes” (175–163 <span>BC<\/span>), who made every effort to destroy Israel’s faith and identity, as Daniel had foreseen (Dan 11:21-39). The priestly family of Maccabees resisted Antiochus, restored the Temple, and preserved Judea’s identity. But then the community disintegrated under the successors to the Maccabees; Israel fractured into sects (e.g., the Pharisees, Sadducees, and Essenes) and eventually came under Roman control. When Jesus was born, Roman governors controlled the territory of Israel.<\/p>\n<p>The fulfillment of God’s promises to David took place in a way the Chronicler did not anticipate. Jesus was the anointed king, the Messiah from the dynasty of David (see Matt 16:16-17). His Kingdom was not established by the military defeat of the Romans but rather by the defeat of the powers of sin and death. His Kingdom continues to spread through his followers, and the powers of hell will never prevail against it. In the end, His Kingdom will be fully realized in the ultimate defeat of the powers of evil, and He will reign as King forever (see Rev 19:11–20:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Chr 17:9-14; 28:1-21; Isa 2:1-4; 60:1-22; 65:17-25; Ezek 37:21-28; Dan 2:31-45; 7:1-28; Mic 4:1-5; Zech 9:9-10; 14:1-21; Matt 4:17; 6:33; 13:11-50; 16:16-19; 18:3-4, 23-35; 19:14, 23-30; 20:1-16; 22:2-14; 25:1-46; Luke 1:30-33; Eph 5:5; Rev 19:1–21:27<\/p>","summary_ro":"God’s Promised Kingdom God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21). The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to ke...","summary_en":"God’s Promised Kingdom God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21). The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to ke...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65203,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89572,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Promised Kingdom","title_en":"God’s Promised Kingdom","content_ro":"<h3>God’s Promised Kingdom<\/h3>\n<p>God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21).<\/p>\n<p>The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to keep the hope of God’s kingdom alive. The Chronicler wanted the people to know that God’s promise to David, confirmed to Solomon, was equally confirmed for them. After the Exile, Judah no longer existed as an independent kingdom ruled by the dynasty of David. Instead, Judea stood as a small territory with limited independence under a Persian governor. Yet the community of Judea could experience God’s blessing, just as the people had in the days of Hezekiah and Josiah. The Chronicler did not know exactly how God’s promise to David would be realized. Yet he had complete trust in God’s power, sovereignty, and justice; he knew that God would be faithful to his promise and that his kingdom would eventually rule over all.<\/p>\n<p>Following the time of the Chronicler, it appeared that his hopes were disappointed. The Greeks replaced the Persians as rulers of Israel; their intolerance for the Jewish community of faith reached its zenith in the tyrannical Antiochus IV “Epiphanes” (175–163 <span>BC<\/span>), who made every effort to destroy Israel’s faith and identity, as Daniel had foreseen (Dan 11:21-39). The priestly family of Maccabees resisted Antiochus, restored the Temple, and preserved Judea’s identity. But then the community disintegrated under the successors to the Maccabees; Israel fractured into sects (e.g., the Pharisees, Sadducees, and Essenes) and eventually came under Roman control. When Jesus was born, Roman governors controlled the territory of Israel.<\/p>\n<p>The fulfillment of God’s promises to David took place in a way the Chronicler did not anticipate. Jesus was the anointed king, the Messiah from the dynasty of David (see Matt 16:16-17). His Kingdom was not established by the military defeat of the Romans but rather by the defeat of the powers of sin and death. His Kingdom continues to spread through his followers, and the powers of hell will never prevail against it. In the end, His Kingdom will be fully realized in the ultimate defeat of the powers of evil, and He will reign as King forever (see Rev 19:11–20:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Chr 17:9-14; 28:1-21; Isa 2:1-4; 60:1-22; 65:17-25; Ezek 37:21-28; Dan 2:31-45; 7:1-28; Mic 4:1-5; Zech 9:9-10; 14:1-21; Matt 4:17; 6:33; 13:11-50; 16:16-19; 18:3-4, 23-35; 19:14, 23-30; 20:1-16; 22:2-14; 25:1-46; Luke 1:30-33; Eph 5:5; Rev 19:1–21:27<\/p>","content_en":"<h3>God’s Promised Kingdom<\/h3>\n<p>God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21).<\/p>\n<p>The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to keep the hope of God’s kingdom alive. The Chronicler wanted the people to know that God’s promise to David, confirmed to Solomon, was equally confirmed for them. After the Exile, Judah no longer existed as an independent kingdom ruled by the dynasty of David. Instead, Judea stood as a small territory with limited independence under a Persian governor. Yet the community of Judea could experience God’s blessing, just as the people had in the days of Hezekiah and Josiah. The Chronicler did not know exactly how God’s promise to David would be realized. Yet he had complete trust in God’s power, sovereignty, and justice; he knew that God would be faithful to his promise and that his kingdom would eventually rule over all.<\/p>\n<p>Following the time of the Chronicler, it appeared that his hopes were disappointed. The Greeks replaced the Persians as rulers of Israel; their intolerance for the Jewish community of faith reached its zenith in the tyrannical Antiochus IV “Epiphanes” (175–163 <span>BC<\/span>), who made every effort to destroy Israel’s faith and identity, as Daniel had foreseen (Dan 11:21-39). The priestly family of Maccabees resisted Antiochus, restored the Temple, and preserved Judea’s identity. But then the community disintegrated under the successors to the Maccabees; Israel fractured into sects (e.g., the Pharisees, Sadducees, and Essenes) and eventually came under Roman control. When Jesus was born, Roman governors controlled the territory of Israel.<\/p>\n<p>The fulfillment of God’s promises to David took place in a way the Chronicler did not anticipate. Jesus was the anointed king, the Messiah from the dynasty of David (see Matt 16:16-17). His Kingdom was not established by the military defeat of the Romans but rather by the defeat of the powers of sin and death. His Kingdom continues to spread through his followers, and the powers of hell will never prevail against it. In the end, His Kingdom will be fully realized in the ultimate defeat of the powers of evil, and He will reign as King forever (see Rev 19:11–20:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Chr 17:9-14; 28:1-21; Isa 2:1-4; 60:1-22; 65:17-25; Ezek 37:21-28; Dan 2:31-45; 7:1-28; Mic 4:1-5; Zech 9:9-10; 14:1-21; Matt 4:17; 6:33; 13:11-50; 16:16-19; 18:3-4, 23-35; 19:14, 23-30; 20:1-16; 22:2-14; 25:1-46; Luke 1:30-33; Eph 5:5; Rev 19:1–21:27<\/p>","summary_ro":"God’s Promised Kingdom God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21). The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to ke...","summary_en":"God’s Promised Kingdom God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21). The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to ke...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92829,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117198,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Promised Kingdom","title_en":"God’s Promised Kingdom","content_ro":"<h3>God’s Promised Kingdom<\/h3>\n<p>God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21).<\/p>\n<p>The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to keep the hope of God’s kingdom alive. The Chronicler wanted the people to know that God’s promise to David, confirmed to Solomon, was equally confirmed for them. After the Exile, Judah no longer existed as an independent kingdom ruled by the dynasty of David. Instead, Judea stood as a small territory with limited independence under a Persian governor. Yet the community of Judea could experience God’s blessing, just as the people had in the days of Hezekiah and Josiah. The Chronicler did not know exactly how God’s promise to David would be realized. Yet he had complete trust in God’s power, sovereignty, and justice; he knew that God would be faithful to his promise and that his kingdom would eventually rule over all.<\/p>\n<p>Following the time of the Chronicler, it appeared that his hopes were disappointed. The Greeks replaced the Persians as rulers of Israel; their intolerance for the Jewish community of faith reached its zenith in the tyrannical Antiochus IV “Epiphanes” (175–163 <span>BC<\/span>), who made every effort to destroy Israel’s faith and identity, as Daniel had foreseen (Dan 11:21-39). The priestly family of Maccabees resisted Antiochus, restored the Temple, and preserved Judea’s identity. But then the community disintegrated under the successors to the Maccabees; Israel fractured into sects (e.g., the Pharisees, Sadducees, and Essenes) and eventually came under Roman control. When Jesus was born, Roman governors controlled the territory of Israel.<\/p>\n<p>The fulfillment of God’s promises to David took place in a way the Chronicler did not anticipate. Jesus was the anointed king, the Messiah from the dynasty of David (see Matt 16:16-17). His Kingdom was not established by the military defeat of the Romans but rather by the defeat of the powers of sin and death. His Kingdom continues to spread through his followers, and the powers of hell will never prevail against it. In the end, His Kingdom will be fully realized in the ultimate defeat of the powers of evil, and He will reign as King forever (see Rev 19:11–20:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Chr 17:9-14; 28:1-21; Isa 2:1-4; 60:1-22; 65:17-25; Ezek 37:21-28; Dan 2:31-45; 7:1-28; Mic 4:1-5; Zech 9:9-10; 14:1-21; Matt 4:17; 6:33; 13:11-50; 16:16-19; 18:3-4, 23-35; 19:14, 23-30; 20:1-16; 22:2-14; 25:1-46; Luke 1:30-33; Eph 5:5; Rev 19:1–21:27<\/p>","content_en":"<h3>God’s Promised Kingdom<\/h3>\n<p>God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21).<\/p>\n<p>The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to keep the hope of God’s kingdom alive. The Chronicler wanted the people to know that God’s promise to David, confirmed to Solomon, was equally confirmed for them. After the Exile, Judah no longer existed as an independent kingdom ruled by the dynasty of David. Instead, Judea stood as a small territory with limited independence under a Persian governor. Yet the community of Judea could experience God’s blessing, just as the people had in the days of Hezekiah and Josiah. The Chronicler did not know exactly how God’s promise to David would be realized. Yet he had complete trust in God’s power, sovereignty, and justice; he knew that God would be faithful to his promise and that his kingdom would eventually rule over all.<\/p>\n<p>Following the time of the Chronicler, it appeared that his hopes were disappointed. The Greeks replaced the Persians as rulers of Israel; their intolerance for the Jewish community of faith reached its zenith in the tyrannical Antiochus IV “Epiphanes” (175–163 <span>BC<\/span>), who made every effort to destroy Israel’s faith and identity, as Daniel had foreseen (Dan 11:21-39). The priestly family of Maccabees resisted Antiochus, restored the Temple, and preserved Judea’s identity. But then the community disintegrated under the successors to the Maccabees; Israel fractured into sects (e.g., the Pharisees, Sadducees, and Essenes) and eventually came under Roman control. When Jesus was born, Roman governors controlled the territory of Israel.<\/p>\n<p>The fulfillment of God’s promises to David took place in a way the Chronicler did not anticipate. Jesus was the anointed king, the Messiah from the dynasty of David (see Matt 16:16-17). His Kingdom was not established by the military defeat of the Romans but rather by the defeat of the powers of sin and death. His Kingdom continues to spread through his followers, and the powers of hell will never prevail against it. In the end, His Kingdom will be fully realized in the ultimate defeat of the powers of evil, and He will reign as King forever (see Rev 19:11–20:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Chr 17:9-14; 28:1-21; Isa 2:1-4; 60:1-22; 65:17-25; Ezek 37:21-28; Dan 2:31-45; 7:1-28; Mic 4:1-5; Zech 9:9-10; 14:1-21; Matt 4:17; 6:33; 13:11-50; 16:16-19; 18:3-4, 23-35; 19:14, 23-30; 20:1-16; 22:2-14; 25:1-46; Luke 1:30-33; Eph 5:5; Rev 19:1–21:27<\/p>","summary_ro":"God’s Promised Kingdom God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21). The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to ke...","summary_en":"God’s Promised Kingdom God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21). The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to ke...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120455,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144824,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Promised Kingdom","title_en":"God’s Promised Kingdom","content_ro":"<h3>God’s Promised Kingdom<\/h3>\n<p>God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21).<\/p>\n<p>The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to keep the hope of God’s kingdom alive. The Chronicler wanted the people to know that God’s promise to David, confirmed to Solomon, was equally confirmed for them. After the Exile, Judah no longer existed as an independent kingdom ruled by the dynasty of David. Instead, Judea stood as a small territory with limited independence under a Persian governor. Yet the community of Judea could experience God’s blessing, just as the people had in the days of Hezekiah and Josiah. The Chronicler did not know exactly how God’s promise to David would be realized. Yet he had complete trust in God’s power, sovereignty, and justice; he knew that God would be faithful to his promise and that his kingdom would eventually rule over all.<\/p>\n<p>Following the time of the Chronicler, it appeared that his hopes were disappointed. The Greeks replaced the Persians as rulers of Israel; their intolerance for the Jewish community of faith reached its zenith in the tyrannical Antiochus IV “Epiphanes” (175–163 <span>BC<\/span>), who made every effort to destroy Israel’s faith and identity, as Daniel had foreseen (Dan 11:21-39). The priestly family of Maccabees resisted Antiochus, restored the Temple, and preserved Judea’s identity. But then the community disintegrated under the successors to the Maccabees; Israel fractured into sects (e.g., the Pharisees, Sadducees, and Essenes) and eventually came under Roman control. When Jesus was born, Roman governors controlled the territory of Israel.<\/p>\n<p>The fulfillment of God’s promises to David took place in a way the Chronicler did not anticipate. Jesus was the anointed king, the Messiah from the dynasty of David (see Matt 16:16-17). His Kingdom was not established by the military defeat of the Romans but rather by the defeat of the powers of sin and death. His Kingdom continues to spread through his followers, and the powers of hell will never prevail against it. In the end, His Kingdom will be fully realized in the ultimate defeat of the powers of evil, and He will reign as King forever (see Rev 19:11–20:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Chr 17:9-14; 28:1-21; Isa 2:1-4; 60:1-22; 65:17-25; Ezek 37:21-28; Dan 2:31-45; 7:1-28; Mic 4:1-5; Zech 9:9-10; 14:1-21; Matt 4:17; 6:33; 13:11-50; 16:16-19; 18:3-4, 23-35; 19:14, 23-30; 20:1-16; 22:2-14; 25:1-46; Luke 1:30-33; Eph 5:5; Rev 19:1–21:27<\/p>","content_en":"<h3>God’s Promised Kingdom<\/h3>\n<p>God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21).<\/p>\n<p>The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to keep the hope of God’s kingdom alive. The Chronicler wanted the people to know that God’s promise to David, confirmed to Solomon, was equally confirmed for them. After the Exile, Judah no longer existed as an independent kingdom ruled by the dynasty of David. Instead, Judea stood as a small territory with limited independence under a Persian governor. Yet the community of Judea could experience God’s blessing, just as the people had in the days of Hezekiah and Josiah. The Chronicler did not know exactly how God’s promise to David would be realized. Yet he had complete trust in God’s power, sovereignty, and justice; he knew that God would be faithful to his promise and that his kingdom would eventually rule over all.<\/p>\n<p>Following the time of the Chronicler, it appeared that his hopes were disappointed. The Greeks replaced the Persians as rulers of Israel; their intolerance for the Jewish community of faith reached its zenith in the tyrannical Antiochus IV “Epiphanes” (175–163 <span>BC<\/span>), who made every effort to destroy Israel’s faith and identity, as Daniel had foreseen (Dan 11:21-39). The priestly family of Maccabees resisted Antiochus, restored the Temple, and preserved Judea’s identity. But then the community disintegrated under the successors to the Maccabees; Israel fractured into sects (e.g., the Pharisees, Sadducees, and Essenes) and eventually came under Roman control. When Jesus was born, Roman governors controlled the territory of Israel.<\/p>\n<p>The fulfillment of God’s promises to David took place in a way the Chronicler did not anticipate. Jesus was the anointed king, the Messiah from the dynasty of David (see Matt 16:16-17). His Kingdom was not established by the military defeat of the Romans but rather by the defeat of the powers of sin and death. His Kingdom continues to spread through his followers, and the powers of hell will never prevail against it. In the end, His Kingdom will be fully realized in the ultimate defeat of the powers of evil, and He will reign as King forever (see Rev 19:11–20:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Chr 17:9-14; 28:1-21; Isa 2:1-4; 60:1-22; 65:17-25; Ezek 37:21-28; Dan 2:31-45; 7:1-28; Mic 4:1-5; Zech 9:9-10; 14:1-21; Matt 4:17; 6:33; 13:11-50; 16:16-19; 18:3-4, 23-35; 19:14, 23-30; 20:1-16; 22:2-14; 25:1-46; Luke 1:30-33; Eph 5:5; Rev 19:1–21:27<\/p>","summary_ro":"God’s Promised Kingdom God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21). The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to ke...","summary_en":"God’s Promised Kingdom God promised that his kingdom would come through David (1 Chr 17:4-14). During his reign, David himself made preparations for the building of the Temple as the focal point of God’s kingdom (28:11-19). He also appealed to Israel’s leaders to seek the Lord (28:8-10), and he encouraged the community of Israel to “be strong and courageous” in trusting God to provide (28:20-21). The Chronicler used these words of David to appeal to the citizens of Judea after the Exile to ke...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148081,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Faith and Good Deeds","title_en":"Faith and Good Deeds","content_ro":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","content_en":"<h3>Faith and Good Deeds<\/h3>\n<p>Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20).<\/p>\n<p>The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consistent feature of Jesus’ teachings (e.g., Matt 7:13-27; 13:3-9, 18-23; 16:27). For Jesus, works are a sure indicator of faith, which begins with repentance—a conversion of the heart and mind that involves turning away from sin to God (Matt 4:17; see also 3:2, 8-10; 11:20-24; 12:38-42).<\/p>\n<p>A misapplication of the concept of salvation by grace alone has led to a false dichotomy between faith and works. Salvation is not achieved by works, but neither is it without works (see Gal 5:6, 21; Eph 2:10; 5:5; 1 Jn 1:5-10; Rev 21:8). Jesus promises blessing and reward to those who live in accord with God’s will (Matt 5:3-12). Consequently, righteousness is required of those who want to enter the Kingdom (5:20-48; 7:21; 22:11-14; 23:3). Faith that does not result in works is not saving faith (Jas 2:14-26).<\/p>\n<p>James, in his conspicuous emphasis on faithfulness to God, argues for charitable deeds as an expression of faith (2:14-26). A faith relationship with God cannot be based merely on believing a true statement (2:19). Saving faith results in actions (1:22-25; 2:14). Faithful actions emulate God, who generously gives good gifts (1:5, 17; 4:6). Faith and good deeds are therefore inseparable. As with Abraham, good deeds show that a person has complete faith and is righteous before God (2:23; see Gen 15:6).<\/p>\n<p>Jesus taught and modeled faith that does good deeds (see Matt 5:13-16), and Paul also affirmed the need for good deeds (Rom 2:6; Gal 6:5-10; Eph 2:10; Phil 2:12-13; 1 Thes 1:3). James points to some specific actions which demonstrate faith, including caring for orphans and widows (1:27), avoiding favoritism toward the rich (2:1-7), providing food and clothing for the poor (2:15-17), controlling one’s tongue (3:1-12), promoting peace (3:17-18), and refraining from judging others (4:11-12). All of these things can be understood as “faith expressing itself in love” (Gal 5:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:1; 22:1-19; Lev 22:31; Hab 2:4; Matt 3:2, 8-10; 4:17; 5:3-12, 20-48; 7:13-27; 10:32-33; 11:20-24; 12:33-42; 13:3-9, 18-23; 15:15-20; 16:27; 25:31-46; John 15:2; Rom 2:6; Gal 5:6, 16-26; 6:5-10; Eph 2:8-10; 5:3-9; Phil 2:12-13; Heb 11:1-40; Jas 2:14-26; 1 Jn 1:5-10; Rev 21:6-8<\/p>","summary_ro":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","summary_en":"Faith and Good Deeds Jesus did not teach salvation by works—he taught the necessity of a conversion (an internal reorientation toward God by an act of God’s grace), which results in a life of obedience. Good works are the natural consequence of a relationship with Jesus Christ (see, e.g., Matt 7:15-20; 12:33-37; 15:15-20). The parable of the sheep and the goats is an example of the indissoluble link between faith and works. The connection between faith, works, and final approval is a consiste...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":12982,"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":38784,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wrath of God","title_en":"Wrath of God","content_ro":"<h3>WRATH OF GOD<\/h3>\n<p>A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his word about entering into the Promised Land. After they had been rescued from Egypt, had received the Ten Commandments and the covenant, and had seen his glory (Nm 11:10; 12:9; 22:22; 32:10-14), they still disbelieved. Consequently, God in his wrath condemned the Israelites to wander in the wilderness until they died. The major reason for the Lord’s anger in the OT was that his own people constantly broke the covenant. They provoked him by their idolatry (Dt 2:15; 4:25; 9:7-8, 19; Jgs 2:14; 1 Kgs 11:9; 14:9, 15; 2 Kgs 17:18), by their mixing paganism with the worship of the Lord (Is 1:10-17; Jer 6:20; Hos 6:6; Am 5:21-27); by their wanton rebellion (1 Kgs 8:46), their unbelief (Nm 11:33; 14:11, 33; Ps 95:10-11), and their disregard for his concern for love, justice, righteousness, and holiness (Ex 22:22-24; Is 1:15-17; Am 5:7-12; Mi 3:1).<\/p>\n<p>The wrath of God also extends to all humanity (Na 1:2). The concept of the Day of the Lord was developed by the prophets to warn Israel and the nations that no one can escape the righteous expression of God’s wrath (Am 5:18-20). The Day of the Lord is the day of his wrath (Zep 1:15).<\/p>\n<p>The OT presents the concept of the wrath of God in balance with three other doctrines: his forbearance, his love, and his readiness to forgive. First, God is patient. The Hebrew word for “patient” is related to the word for “wrath” and means “length of wrath”; that is, God does not quickly become angry. He is longsuffering (Ex 34:6). Second, God is full of compassion and fidelity (Ex 34:6). Even when his children sin against him, he is like a father who is full of compassion and love. He is always faithful to his children. Third, he is ready to forgive those who sin against him when they atone for and are cleansed from their sins (Ex 34:6). The pleasure of his love is so much greater than his wrath (Ps 30:5). Micah prayed that the Lord may soon forgive and restore his people on the ground that he cannot be angry forever (7:18; cf. Ps 89:46; Jer 3:5). In Psalm 103:8-13, the psalmist likens God’s love and forgiveness to that of a father who does not harbor his anger continually, nor does he vex his children with discipline, so great is his love for those who fear him.<\/p>\n<p>The purpose of God’s wrath is not to destroy humanity (Hos 11:9). His wrath is neither a vindictive, emotional overreaction, nor is it unpredictable. In his wrath he sovereignly imposes limits on nations (Babylon, Assyria) and disciplines his own people with the desired end that they return to him (Jl 2:13-14). The OT presentation of the Day of the Lord doesn’t end with God’s anger; it concludes with the restoration of the earth, when the whole earth will be filled with knowledge of God (Is 11:9; Hb 2:14) and wickedness will be no more (Is 65:25).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT also teaches the wrath of God side by side with the doctrine of his grace, love, and forbearance (Mt 3:7; Lk 21:23; Jn 3:36; Rom 1:18; Eph 5:6; Rv 14:10). Those who do not profess faith in the risen Christ remain in their sins and will be subject to God’s wrath, whereas those who believe in him are delivered from God’s wrath (Eph 2:3; 1 Thes 1:10). The good news of the NT is that Jesus has come to deliver us from the wrath of God (Rom 5:9). Those who have been delivered are reconciled with God (v 10) because they no longer are under condemnation (8:1).<\/p>\n<p><em>See also<\/em> Death; Hell; Judgment; Last Judgment; Love.<\/p>","content_en":"<h3>WRATH OF GOD<\/h3>\n<p>A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his word about entering into the Promised Land. After they had been rescued from Egypt, had received the Ten Commandments and the covenant, and had seen his glory (Nm 11:10; 12:9; 22:22; 32:10-14), they still disbelieved. Consequently, God in his wrath condemned the Israelites to wander in the wilderness until they died. The major reason for the Lord’s anger in the OT was that his own people constantly broke the covenant. They provoked him by their idolatry (Dt 2:15; 4:25; 9:7-8, 19; Jgs 2:14; 1 Kgs 11:9; 14:9, 15; 2 Kgs 17:18), by their mixing paganism with the worship of the Lord (Is 1:10-17; Jer 6:20; Hos 6:6; Am 5:21-27); by their wanton rebellion (1 Kgs 8:46), their unbelief (Nm 11:33; 14:11, 33; Ps 95:10-11), and their disregard for his concern for love, justice, righteousness, and holiness (Ex 22:22-24; Is 1:15-17; Am 5:7-12; Mi 3:1).<\/p>\n<p>The wrath of God also extends to all humanity (Na 1:2). The concept of the Day of the Lord was developed by the prophets to warn Israel and the nations that no one can escape the righteous expression of God’s wrath (Am 5:18-20). The Day of the Lord is the day of his wrath (Zep 1:15).<\/p>\n<p>The OT presents the concept of the wrath of God in balance with three other doctrines: his forbearance, his love, and his readiness to forgive. First, God is patient. The Hebrew word for “patient” is related to the word for “wrath” and means “length of wrath”; that is, God does not quickly become angry. He is longsuffering (Ex 34:6). Second, God is full of compassion and fidelity (Ex 34:6). Even when his children sin against him, he is like a father who is full of compassion and love. He is always faithful to his children. Third, he is ready to forgive those who sin against him when they atone for and are cleansed from their sins (Ex 34:6). The pleasure of his love is so much greater than his wrath (Ps 30:5). Micah prayed that the Lord may soon forgive and restore his people on the ground that he cannot be angry forever (7:18; cf. Ps 89:46; Jer 3:5). In Psalm 103:8-13, the psalmist likens God’s love and forgiveness to that of a father who does not harbor his anger continually, nor does he vex his children with discipline, so great is his love for those who fear him.<\/p>\n<p>The purpose of God’s wrath is not to destroy humanity (Hos 11:9). His wrath is neither a vindictive, emotional overreaction, nor is it unpredictable. In his wrath he sovereignly imposes limits on nations (Babylon, Assyria) and disciplines his own people with the desired end that they return to him (Jl 2:13-14). The OT presentation of the Day of the Lord doesn’t end with God’s anger; it concludes with the restoration of the earth, when the whole earth will be filled with knowledge of God (Is 11:9; Hb 2:14) and wickedness will be no more (Is 65:25).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT also teaches the wrath of God side by side with the doctrine of his grace, love, and forbearance (Mt 3:7; Lk 21:23; Jn 3:36; Rom 1:18; Eph 5:6; Rv 14:10). Those who do not profess faith in the risen Christ remain in their sins and will be subject to God’s wrath, whereas those who believe in him are delivered from God’s wrath (Eph 2:3; 1 Thes 1:10). The good news of the NT is that Jesus has come to deliver us from the wrath of God (Rom 5:9). Those who have been delivered are reconciled with God (v 10) because they no longer are under condemnation (8:1).<\/p>\n<p><em>See also<\/em> Death; Hell; Judgment; Last Judgment; Love.<\/p>","summary_ro":"WRATH OF GOD A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions. In the Old Testament In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his wor...","summary_en":"WRATH OF GOD A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions. In the Old Testament In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his wor...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58166,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:6","title_en":"Study Note: Efeseni 5:6","content_ro":"<p><strong>5:6<\/strong> <em>The anger of God will fall<\/em> at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).<\/p>","content_en":"<p><strong>5:6<\/strong> <em>The anger of God will fall<\/em> at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).<\/p>","summary_ro":"5:6 The anger of God will fall at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).","summary_en":"5:6 The anger of God will fall at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85792,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:6","title_en":"Study Note: Efeseni 5:6","content_ro":"<p><strong>5:6<\/strong> <em>The anger of God will fall<\/em> at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).<\/p>","content_en":"<p><strong>5:6<\/strong> <em>The anger of God will fall<\/em> at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).<\/p>","summary_ro":"5:6 The anger of God will fall at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).","summary_en":"5:6 The anger of God will fall at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113418,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:6","title_en":"Study Note: Efeseni 5:6","content_ro":"<p><strong>5:6<\/strong> <em>The anger of God will fall<\/em> at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).<\/p>","content_en":"<p><strong>5:6<\/strong> <em>The anger of God will fall<\/em> at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).<\/p>","summary_ro":"5:6 The anger of God will fall at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).","summary_en":"5:6 The anger of God will fall at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141044,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:6","title_en":"Study Note: Efeseni 5:6","content_ro":"<p><strong>5:6<\/strong> <em>The anger of God will fall<\/em> at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).<\/p>","content_en":"<p><strong>5:6<\/strong> <em>The anger of God will fall<\/em> at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).<\/p>","summary_ro":"5:6 The anger of God will fall at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).","summary_en":"5:6 The anger of God will fall at his final judgment (see Rom 1:18; Col 3:5-6; cp. John 3:36).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63107,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65592,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90733,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93218,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118359,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120844,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145985,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148470,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":58167,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:7","title_en":"Study Note: Efeseni 5:7","content_ro":"<p><strong>5:7<\/strong> <em>Don’t participate:<\/em> Cp. 2 Cor 6:14–7:1.<\/p>","content_en":"<p><strong>5:7<\/strong> <em>Don’t participate:<\/em> Cp. 2 Cor 6:14–7:1.<\/p>","summary_ro":"5:7 Don’t participate: Cp. 2 Cor 6:14–7:1.","summary_en":"5:7 Don’t participate: Cp. 2 Cor 6:14–7:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85793,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:7","title_en":"Study Note: Efeseni 5:7","content_ro":"<p><strong>5:7<\/strong> <em>Don’t participate:<\/em> Cp. 2 Cor 6:14–7:1.<\/p>","content_en":"<p><strong>5:7<\/strong> <em>Don’t participate:<\/em> Cp. 2 Cor 6:14–7:1.<\/p>","summary_ro":"5:7 Don’t participate: Cp. 2 Cor 6:14–7:1.","summary_en":"5:7 Don’t participate: Cp. 2 Cor 6:14–7:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:7","title_en":"Study Note: Efeseni 5:7","content_ro":"<p><strong>5:7<\/strong> <em>Don’t participate:<\/em> Cp. 2 Cor 6:14–7:1.<\/p>","content_en":"<p><strong>5:7<\/strong> <em>Don’t participate:<\/em> Cp. 2 Cor 6:14–7:1.<\/p>","summary_ro":"5:7 Don’t participate: Cp. 2 Cor 6:14–7:1.","summary_en":"5:7 Don’t participate: Cp. 2 Cor 6:14–7:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141045,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:7","title_en":"Study Note: Efeseni 5:7","content_ro":"<p><strong>5:7<\/strong> <em>Don’t participate:<\/em> Cp. 2 Cor 6:14–7:1.<\/p>","content_en":"<p><strong>5:7<\/strong> <em>Don’t participate:<\/em> Cp. 2 Cor 6:14–7:1.<\/p>","summary_ro":"5:7 Don’t participate: Cp. 2 Cor 6:14–7:1.","summary_en":"5:7 Don’t participate: Cp. 2 Cor 6:14–7:1.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63271,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90897,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118523,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146149,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":58168,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:8","title_en":"Study Note: Efeseni 5:8","content_ro":"<p><strong>5:8<\/strong> <em>Darkness<\/em> is ignorance of God and his ways and being dominated by sin (see 4:18). • <em>Light from the Lord<\/em> is Christ’s good news (see John 8:12). <em>As people of light<\/em><em>,<\/em> believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9<em>;<\/em> cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).<\/p>","content_en":"<p><strong>5:8<\/strong> <em>Darkness<\/em> is ignorance of God and his ways and being dominated by sin (see 4:18). • <em>Light from the Lord<\/em> is Christ’s good news (see John 8:12). <em>As people of light<\/em><em>,<\/em> believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9<em>;<\/em> cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).<\/p>","summary_ro":"5:8 Darkness is ignorance of God and his ways and being dominated by sin (see 4:18). • Light from the Lord is Christ’s good news (see John 8:12). As people of light, believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9; cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).","summary_en":"5:8 Darkness is ignorance of God and his ways and being dominated by sin (see 4:18). • Light from the Lord is Christ’s good news (see John 8:12). As people of light, believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9; cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85794,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:8","title_en":"Study Note: Efeseni 5:8","content_ro":"<p><strong>5:8<\/strong> <em>Darkness<\/em> is ignorance of God and his ways and being dominated by sin (see 4:18). • <em>Light from the Lord<\/em> is Christ’s good news (see John 8:12). <em>As people of light<\/em><em>,<\/em> believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9<em>;<\/em> cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).<\/p>","content_en":"<p><strong>5:8<\/strong> <em>Darkness<\/em> is ignorance of God and his ways and being dominated by sin (see 4:18). • <em>Light from the Lord<\/em> is Christ’s good news (see John 8:12). <em>As people of light<\/em><em>,<\/em> believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9<em>;<\/em> cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).<\/p>","summary_ro":"5:8 Darkness is ignorance of God and his ways and being dominated by sin (see 4:18). • Light from the Lord is Christ’s good news (see John 8:12). As people of light, believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9; cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).","summary_en":"5:8 Darkness is ignorance of God and his ways and being dominated by sin (see 4:18). • Light from the Lord is Christ’s good news (see John 8:12). As people of light, believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9; cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:8","title_en":"Study Note: Efeseni 5:8","content_ro":"<p><strong>5:8<\/strong> <em>Darkness<\/em> is ignorance of God and his ways and being dominated by sin (see 4:18). • <em>Light from the Lord<\/em> is Christ’s good news (see John 8:12). <em>As people of light<\/em><em>,<\/em> believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9<em>;<\/em> cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).<\/p>","content_en":"<p><strong>5:8<\/strong> <em>Darkness<\/em> is ignorance of God and his ways and being dominated by sin (see 4:18). • <em>Light from the Lord<\/em> is Christ’s good news (see John 8:12). <em>As people of light<\/em><em>,<\/em> believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9<em>;<\/em> cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).<\/p>","summary_ro":"5:8 Darkness is ignorance of God and his ways and being dominated by sin (see 4:18). • Light from the Lord is Christ’s good news (see John 8:12). As people of light, believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9; cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).","summary_en":"5:8 Darkness is ignorance of God and his ways and being dominated by sin (see 4:18). • Light from the Lord is Christ’s good news (see John 8:12). As people of light, believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9; cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141046,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:8","title_en":"Study Note: Efeseni 5:8","content_ro":"<p><strong>5:8<\/strong> <em>Darkness<\/em> is ignorance of God and his ways and being dominated by sin (see 4:18). • <em>Light from the Lord<\/em> is Christ’s good news (see John 8:12). <em>As people of light<\/em><em>,<\/em> believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9<em>;<\/em> cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).<\/p>","content_en":"<p><strong>5:8<\/strong> <em>Darkness<\/em> is ignorance of God and his ways and being dominated by sin (see 4:18). • <em>Light from the Lord<\/em> is Christ’s good news (see John 8:12). <em>As people of light<\/em><em>,<\/em> believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9<em>;<\/em> cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).<\/p>","summary_ro":"5:8 Darkness is ignorance of God and his ways and being dominated by sin (see 4:18). • Light from the Lord is Christ’s good news (see John 8:12). As people of light, believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9; cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).","summary_en":"5:8 Darkness is ignorance of God and his ways and being dominated by sin (see 4:18). • Light from the Lord is Christ’s good news (see John 8:12). As people of light, believers live in fellowship with God, in whom there is no darkness (see 1 Jn 1:5-7; 5:9; cp. Matt 5:14-16; John 8:12; 12:35-36, 46; Rom 13:12; 2 Cor 6:14; 1 Thes 5:4-8; 1 Pet 2:9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63262,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64048,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90888,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91674,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118514,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119300,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146140,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Darkness and Light","title_en":"Darkness and Light","content_ro":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","content_en":"<h3>Darkness and Light<\/h3>\n<h5>Darkness<\/h5>\n<p>Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23).<\/p>\n<p>There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 <em>\/\/<\/em> 2 Chr 6:1), and thick darkness is under his feet (2 Sam 22:10 <em>\/\/<\/em> Ps 18:9). God is unknowable unless he reveals himself.<\/p>\n<p>Darkness often stands for distress and anxiety, or for the confusion and destruction experienced by the wicked (Gen 15:12; Job 12:25; 19:8; Pss 35:6; 107:10, 14; Eccl 5:17; Isa 5:30).<\/p>\n<p>For Job, darkness was like nothingness (Job 3:4-6). It points to death, a land of shadows and gloom, the dwelling place of the dead far from the light of day (Job 10:21-22; 17:12-13; Eccl 6:4).<\/p>\n<p>Evil takes place under the cover of darkness (Job 24:16-17), but darkness cannot be a hiding place from God (Ps 139:11-12; Isa 29:15-16). Darkness often depicts ignorance of God’s will: Knowledge of God is “light,” so lack of knowledge is “darkness” (Job 12:24-25; Matt 4:16; John 1:5; 8:12; 12:35, 46; 1 Jn 1:5; 2:8-9, 11). Moral depravity is described as darkness (Prov 2:13; 4:19; Isa 5:20; 60:2). In the New Testament, darkness is also a metaphor for spiritual ignorance (Matt 4:16; 6:23; Luke 1:79; 11:35; Rom 2:19; Col 1:13). Those who come to know God come out of darkness (Isa 9:2).<\/p>\n<p>A major theme of the Old Testament prophets was the Day of the Lord, which was often associated with darkness (Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Zeph 1:15). The New Testament also links darkness with judgment (Matt 8:12; 22:13; 25:30; 2 Pet 2:17; Jude 1:6, 13).<\/p>\n<h5>Light<\/h5>\n<p>Light was the first thing God created after the heavens and earth (Gen 1:3; see also 1:16). It is a natural symbol for what is pleasant, good, or uplifting (Eccl 11:7; Jas 1:17). When the Israelites left Egypt, they were led by a pillar of cloud and fire that gave them light (Exod 13:21; 14:20) and showed them the way to go (Neh 9:19). Light symbolizes the blessing of the Lord (Job 12:22; 29:2-3; Pss 4:6; 18:28; 44:3; 118:27). God’s servants can extend this blessing by being a light to guide others (Isa 42:6; 49:6). God’s light also exposes sin and brings justice (see Ps 90:8; Isa 51:4).<\/p>\n<p>God himself is described as light (Ps 27:1; Isa 60:19-20; Dan 2:22; 1 Jn 1:5), and he dwells in unapproachable light (see 1 Tim 6:16). Yet he brings his servants into the light (Mic 7:8-9; see also 1 Jn 1:7).<\/p>\n<p>Jesus said, “I am the light of the world” (John 8:12; 9:5; 12:46). He brought a revelation (light) from God, but he was more than a revealer—he was himself that revelation (John 1:1-10). Those who receive Jesus, who believe in the Light, receive the right to become children of God (John 1:9-12). They are illumined by his light and come to know God and his salvation (Matt 4:16; Luke 2:32; Acts 13:47; 26:18). They are “children of the light” (John 12:36; 1 Thes 5:5), their allegiance is to the light (1 Jn 1:7), and their conduct is characterized by light—by “what is good and right and true” (Eph 5:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:3-5, 14-18; 15:12; Exod 10:21-23; 14:20; 20:21; 2 Sam 22:10-13; 1 Kgs 8:12; Job 3:3-7; 12:22-25; 15:22; 17:12-13; 34:22; Pss 18:11, 28; 27:1; 97:2-6; 139:11-12; Prov 2:13; 4:18-19; Eccl 11:7-8; Isa 5:20; 9:2; 29:15; 51:4; 60:2-3, 19-20; Dan 2:22; Mic 7:8-9; Matt 4:16; 6:22-23; 8:12; Luke 1:78-79; 2:32; John 1:4-9; 8:12; 9:5; 12:35-36, 46; Acts 13:47; 26:18; Rom 2:19-20; Eph 5:7-14; 1 Thes 5:5-8; 1 Tim 6:16; Jas 1:17; 2 Pet 2:17; 1 Jn 1:5-7; 2:7-11<\/p>","summary_ro":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","summary_en":"Darkness and Light Darkness Darkness is the absence of light. There was no light until God commanded that light appear. He then made a distinction between light and its absence (Gen 1:2, 4-5, 18). The ninth plague on Egypt was three days of intense darkness, a complete absence of light (Exod 10:21-23). There is a darkness surrounding God (Exod 20:21; Deut 4:11; 5:23; 2 Sam 22:12; Ps 18:11; 97:2); he dwells in thick darkness (1 Kgs 8:12 \/\/ 2 Chr 6:1), and thick darkness is under his feet (2 Sa...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146926,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of a Second Exodus","title_en":"The Promise of a Second Exodus","content_ro":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","content_en":"<h3>The Promise of a Second Exodus<\/h3>\n<p>Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12).<\/p>\n<p>Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transforms the desert into a watering hole with vegetation and animals (43:19-20), removes obstacles along the way (42:16; 49:11), guides his people through the desert (42:16; 58:11; 63:13), feeds them (49:10), protects them from the desert heat (49:10), and strengthens them (58:11). He changes the experience of the exiles from sorrow to great joy (51:3) and pours out his Spirit on them (44:3-4).<\/p>\n<p>An exodus of sorts also occurs for all those who believe in Christ—an exodus from sin and death through Christ’s death and the power of his resurrection. The Holy Spirit enables believers to live in newness of life and to serve God with joy as they await the coming of his kingdom in all its fullness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 35:8-10; 42:14-16; 43:18-21; 44:3-4; 48:20-21; 49:9-12; 52:11-12; 58:8-12; Jer 31:2-17; Joel 3:17-21; Luke 1:78-79; John 7:38; 15:19; 2 Cor 5:17; 6:17-18; Eph 5:8; Col 1:13; Heb 13:12-14; Rev 7:16<\/p>","summary_ro":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","summary_en":"The Promise of a Second Exodus Like the exodus from Egypt, Israel’s return from exile would restore God’s people to the land. Just as they had left Egypt many years before, the people of Israel would leave Babylon (Isa 48:20-21). This time they would have to be cleansed (52:11) and would not rush their departure (52:12). Both the experience in exile and the journey are likened to a desert (see 35:1) from which the Lord would bring rescue. He prepares a road through the desert (43:19), transfo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":58169,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:9","title_en":"Study Note: Efeseni 5:9","content_ro":"<p><strong>5:9<\/strong> God’s people are to do <em>what is good and right and true<\/em><em>,<\/em> in harmony with God’s <em>light<\/em> (cp. Rom 12:2; some early manuscripts read <em>Spirit<\/em> instead of <em>light;<\/em> cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).<\/p>","content_en":"<p><strong>5:9<\/strong> God’s people are to do <em>what is good and right and true<\/em><em>,<\/em> in harmony with God’s <em>light<\/em> (cp. Rom 12:2; some early manuscripts read <em>Spirit<\/em> instead of <em>light;<\/em> cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).<\/p>","summary_ro":"5:9 God’s people are to do what is good and right and true, in harmony with God’s light (cp. Rom 12:2; some early manuscripts read Spirit instead of light; cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).","summary_en":"5:9 God’s people are to do what is good and right and true, in harmony with God’s light (cp. Rom 12:2; some early manuscripts read Spirit instead of light; cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85795,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:9","title_en":"Study Note: Efeseni 5:9","content_ro":"<p><strong>5:9<\/strong> God’s people are to do <em>what is good and right and true<\/em><em>,<\/em> in harmony with God’s <em>light<\/em> (cp. Rom 12:2; some early manuscripts read <em>Spirit<\/em> instead of <em>light;<\/em> cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).<\/p>","content_en":"<p><strong>5:9<\/strong> God’s people are to do <em>what is good and right and true<\/em><em>,<\/em> in harmony with God’s <em>light<\/em> (cp. Rom 12:2; some early manuscripts read <em>Spirit<\/em> instead of <em>light;<\/em> cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).<\/p>","summary_ro":"5:9 God’s people are to do what is good and right and true, in harmony with God’s light (cp. Rom 12:2; some early manuscripts read Spirit instead of light; cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).","summary_en":"5:9 God’s people are to do what is good and right and true, in harmony with God’s light (cp. Rom 12:2; some early manuscripts read Spirit instead of light; cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113421,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:9","title_en":"Study Note: Efeseni 5:9","content_ro":"<p><strong>5:9<\/strong> God’s people are to do <em>what is good and right and true<\/em><em>,<\/em> in harmony with God’s <em>light<\/em> (cp. Rom 12:2; some early manuscripts read <em>Spirit<\/em> instead of <em>light;<\/em> cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).<\/p>","content_en":"<p><strong>5:9<\/strong> God’s people are to do <em>what is good and right and true<\/em><em>,<\/em> in harmony with God’s <em>light<\/em> (cp. Rom 12:2; some early manuscripts read <em>Spirit<\/em> instead of <em>light;<\/em> cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).<\/p>","summary_ro":"5:9 God’s people are to do what is good and right and true, in harmony with God’s light (cp. Rom 12:2; some early manuscripts read Spirit instead of light; cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).","summary_en":"5:9 God’s people are to do what is good and right and true, in harmony with God’s light (cp. Rom 12:2; some early manuscripts read Spirit instead of light; cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141047,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:9","title_en":"Study Note: Efeseni 5:9","content_ro":"<p><strong>5:9<\/strong> God’s people are to do <em>what is good and right and true<\/em><em>,<\/em> in harmony with God’s <em>light<\/em> (cp. Rom 12:2; some early manuscripts read <em>Spirit<\/em> instead of <em>light;<\/em> cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).<\/p>","content_en":"<p><strong>5:9<\/strong> God’s people are to do <em>what is good and right and true<\/em><em>,<\/em> in harmony with God’s <em>light<\/em> (cp. Rom 12:2; some early manuscripts read <em>Spirit<\/em> instead of <em>light;<\/em> cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).<\/p>","summary_ro":"5:9 God’s people are to do what is good and right and true, in harmony with God’s light (cp. Rom 12:2; some early manuscripts read Spirit instead of light; cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).","summary_en":"5:9 God’s people are to do what is good and right and true, in harmony with God’s light (cp. Rom 12:2; some early manuscripts read Spirit instead of light; cp. Eph 4:22-24; Matt 7:16-20; Gal 5:22-23).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":58170,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:10","title_en":"Study Note: Efeseni 5:10","content_ro":"<p><strong>5:10<\/strong> <em>Carefully determine what pleases the Lord:<\/em> The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).<\/p>","content_en":"<p><strong>5:10<\/strong> <em>Carefully determine what pleases the Lord:<\/em> The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).<\/p>","summary_ro":"5:10 Carefully determine what pleases the Lord: The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).","summary_en":"5:10 Carefully determine what pleases the Lord: The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85796,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:10","title_en":"Study Note: Efeseni 5:10","content_ro":"<p><strong>5:10<\/strong> <em>Carefully determine what pleases the Lord:<\/em> The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).<\/p>","content_en":"<p><strong>5:10<\/strong> <em>Carefully determine what pleases the Lord:<\/em> The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).<\/p>","summary_ro":"5:10 Carefully determine what pleases the Lord: The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).","summary_en":"5:10 Carefully determine what pleases the Lord: The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113422,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:10","title_en":"Study Note: Efeseni 5:10","content_ro":"<p><strong>5:10<\/strong> <em>Carefully determine what pleases the Lord:<\/em> The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).<\/p>","content_en":"<p><strong>5:10<\/strong> <em>Carefully determine what pleases the Lord:<\/em> The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).<\/p>","summary_ro":"5:10 Carefully determine what pleases the Lord: The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).","summary_en":"5:10 Carefully determine what pleases the Lord: The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141048,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:10","title_en":"Study Note: Efeseni 5:10","content_ro":"<p><strong>5:10<\/strong> <em>Carefully determine what pleases the Lord:<\/em> The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).<\/p>","content_en":"<p><strong>5:10<\/strong> <em>Carefully determine what pleases the Lord:<\/em> The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).<\/p>","summary_ro":"5:10 Carefully determine what pleases the Lord: The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).","summary_en":"5:10 Carefully determine what pleases the Lord: The point is to obey God’s will, not simply to understand it (cp. Rom 12:2; Phil 1:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":58171,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:11","title_en":"Study Note: Efeseni 5:11","content_ro":"<p><strong>5:11<\/strong> <em>expose them:<\/em> By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).<\/p>","content_en":"<p><strong>5:11<\/strong> <em>expose them:<\/em> By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).<\/p>","summary_ro":"5:11 expose them: By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).","summary_en":"5:11 expose them: By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85797,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:11","title_en":"Study Note: Efeseni 5:11","content_ro":"<p><strong>5:11<\/strong> <em>expose them:<\/em> By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).<\/p>","content_en":"<p><strong>5:11<\/strong> <em>expose them:<\/em> By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).<\/p>","summary_ro":"5:11 expose them: By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).","summary_en":"5:11 expose them: By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113423,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:11","title_en":"Study Note: Efeseni 5:11","content_ro":"<p><strong>5:11<\/strong> <em>expose them:<\/em> By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).<\/p>","content_en":"<p><strong>5:11<\/strong> <em>expose them:<\/em> By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).<\/p>","summary_ro":"5:11 expose them: By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).","summary_en":"5:11 expose them: By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141049,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:11","title_en":"Study Note: Efeseni 5:11","content_ro":"<p><strong>5:11<\/strong> <em>expose them:<\/em> By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).<\/p>","content_en":"<p><strong>5:11<\/strong> <em>expose them:<\/em> By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).<\/p>","summary_ro":"5:11 expose them: By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).","summary_en":"5:11 expose them: By the light shining from their lives (cp. John 3:20-21; Rom 13:12; 1 Pet 2:9), not by verbally accusing or condemning people (see 1 Cor 5:9-13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":58172,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:13","title_en":"Study Note: Efeseni 5:13","content_ro":"<p><strong>5:13-14<\/strong> <em>“Awake, O sleeper”:<\/em> This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full <em>light<\/em> of <em>Christ<\/em>.<\/p>","content_en":"<p><strong>5:13-14<\/strong> <em>“Awake, O sleeper”:<\/em> This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full <em>light<\/em> of <em>Christ<\/em>.<\/p>","summary_ro":"5:13-14 “Awake, O sleeper”: This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full light of Christ.","summary_en":"5:13-14 “Awake, O sleeper”: This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full light of Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85798,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:13","title_en":"Study Note: Efeseni 5:13","content_ro":"<p><strong>5:13-14<\/strong> <em>“Awake, O sleeper”:<\/em> This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full <em>light<\/em> of <em>Christ<\/em>.<\/p>","content_en":"<p><strong>5:13-14<\/strong> <em>“Awake, O sleeper”:<\/em> This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full <em>light<\/em> of <em>Christ<\/em>.<\/p>","summary_ro":"5:13-14 “Awake, O sleeper”: This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full light of Christ.","summary_en":"5:13-14 “Awake, O sleeper”: This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full light of Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113424,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:13","title_en":"Study Note: Efeseni 5:13","content_ro":"<p><strong>5:13-14<\/strong> <em>“Awake, O sleeper”:<\/em> This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full <em>light<\/em> of <em>Christ<\/em>.<\/p>","content_en":"<p><strong>5:13-14<\/strong> <em>“Awake, O sleeper”:<\/em> This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full <em>light<\/em> of <em>Christ<\/em>.<\/p>","summary_ro":"5:13-14 “Awake, O sleeper”: This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full light of Christ.","summary_en":"5:13-14 “Awake, O sleeper”: This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full light of Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141050,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:13","title_en":"Study Note: Efeseni 5:13","content_ro":"<p><strong>5:13-14<\/strong> <em>“Awake, O sleeper”:<\/em> This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full <em>light<\/em> of <em>Christ<\/em>.<\/p>","content_en":"<p><strong>5:13-14<\/strong> <em>“Awake, O sleeper”:<\/em> This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full <em>light<\/em> of <em>Christ<\/em>.<\/p>","summary_ro":"5:13-14 “Awake, O sleeper”: This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full light of Christ.","summary_en":"5:13-14 “Awake, O sleeper”: This might be a fragment from an unknown Christian song, perhaps based on texts in Isaiah (cp. Isa 26:19; 52:1; 60:1). It calls on God’s people to turn from their sinful darkness and live in the full light of Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":26304,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Morning Star","title_en":"Morning Star","content_ro":"<h3>MORNING STAR<\/h3>\n<p>Literally, Venus. The phrase is closely related to the idea of the “dayspring” (Jb 38:12; Lk 1:78) and the “daystar” (2 Pt 1:19). The identity of the star is settled when Christ says, “I am the morning star” (Rv 22:16). It is another way of saying, “I am the light of the world” (Jn 8:12; 9:5; 12:46). The central concept found in the symbol is that of Christ as light shining in darkness (Lk 2:32; Jn 1:4, 7-9; 3:19; 12:35; 2 Cor 4:6; Eph 5:14; 1 Pt 2:9; 1 Jn 2:8; Rv 21:23). With the birth of the Messiah, the morning star arose—the gospel light dawned (Is 9:1-2; Mt 4:15-16). The phrase points to Christ’s glory, as the source of light, and to his grace in the sharing of life. Christ not only described himself as the morning star but also declared that he gives the morning star to those who overcome (Rv 2:28).<\/p>","content_en":"<h3>MORNING STAR<\/h3>\n<p>Literally, Venus. The phrase is closely related to the idea of the “dayspring” (Jb 38:12; Lk 1:78) and the “daystar” (2 Pt 1:19). The identity of the star is settled when Christ says, “I am the morning star” (Rv 22:16). It is another way of saying, “I am the light of the world” (Jn 8:12; 9:5; 12:46). The central concept found in the symbol is that of Christ as light shining in darkness (Lk 2:32; Jn 1:4, 7-9; 3:19; 12:35; 2 Cor 4:6; Eph 5:14; 1 Pt 2:9; 1 Jn 2:8; Rv 21:23). With the birth of the Messiah, the morning star arose—the gospel light dawned (Is 9:1-2; Mt 4:15-16). The phrase points to Christ’s glory, as the source of light, and to his grace in the sharing of life. Christ not only described himself as the morning star but also declared that he gives the morning star to those who overcome (Rv 2:28).<\/p>","summary_ro":"MORNING STAR Literally, Venus. The phrase is closely related to the idea of the “dayspring” (Jb 38:12; Lk 1:78) and the “daystar” (2 Pt 1:19). The identity of the star is settled when Christ says, “I am the morning star” (Rv 22:16). It is another way of saying, “I am the light of the world” (Jn 8:12; 9:5; 12:46). The central concept found in the symbol is that of Christ as light shining in darkness (Lk 2:32; Jn 1:4, 7-9; 3:19; 12:35; 2 Cor 4:6; Eph 5:14; 1 Pt 2:9; 1 Jn 2:8; Rv 21:23). With th...","summary_en":"MORNING STAR Literally, Venus. The phrase is closely related to the idea of the “dayspring” (Jb 38:12; Lk 1:78) and the “daystar” (2 Pt 1:19). The identity of the star is settled when Christ says, “I am the morning star” (Rv 22:16). It is another way of saying, “I am the light of the world” (Jn 8:12; 9:5; 12:46). The central concept found in the symbol is that of Christ as light shining in darkness (Lk 2:32; Jn 1:4, 7-9; 3:19; 12:35; 2 Cor 4:6; Eph 5:14; 1 Pt 2:9; 1 Jn 2:8; Rv 21:23). With th...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31107,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Praise","title_en":"Praise","content_ro":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","content_en":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","summary_ro":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","summary_en":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35652,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sleep","title_en":"Sleep","content_ro":"<h3>SLEEP<\/h3>\n<p>Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death.<\/p>\n<p class=\"h2\" id=\"NaturalSleep\">Natural Sleep<\/p>\n<p>The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a dream or vision (e.g., Gn 28:11-16; Jb 4:13-17; Mt 1:20-24).<\/p>\n<p>Several statements in the book of Proverbs rebuke the lack of discipline of life shown in the undue love of sleep. For example, one proverb says, “If you love sleep, you will end in poverty. Keep your eyes open, and there will be plenty to eat!” (Prv 20:13, <span>nlt<\/span>; see also 6:9-11; 10:5; 24:32-34).<\/p>\n<p class=\"h2\" id=\"MoralorSpiritualInactivity\">Moral or Spiritual Inactivity<\/p>\n<p>In a figurative way, sleep is used as a symbol of laziness, carelessness, or inactivity. Isaiah 56:10 speaks of those who failed in their responsibility as leaders of God’s people: “They love to lie there, love to sleep, to dream” (<span>tlb<\/span>). In the NT those who are the Lord’s servants are called to watch and to be sure that when their Master comes he will not find them sleeping (Mk 13:35-37; see also Mt 25:1-13; 26:40-46). Likewise, the challenge to maintain spiritual alertness and to refrain from sleep comes in a number of places in the epistles: “Awake, O sleeper, and arise from the dead, and Christ shall give you light” (Eph 5:14, <span>rsv<\/span>); “So be on your guard, not asleep like the others. Watch for his return and stay sober” (1 Thes 5:6, <span>tlb<\/span>).<\/p>\n<p class=\"h2\" id=\"Death\">Death<\/p>\n<p>Very frequently, the Bible speaks 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 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 4:13-14). 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 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” (<span>tlb<\/span>). This is made more specific in many passages in the NT. When, however, we consider the full teaching of the Bible on the meaning of death for the Christian, we need to give full weight to such passages as Luke 23:43, 2 Corinthians 5:8, and Philippians 1:23, and especially 1 Thessalonians 5:13-14. In the first of these Jesus says to the dying thief on the cross, “Today you will be with me in paradise,” and in the second Paul speaks of death for him as going to “be with Christ.”<\/p>","content_en":"<h3>SLEEP<\/h3>\n<p>Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death.<\/p>\n<p class=\"h2\" id=\"NaturalSleep\">Natural Sleep<\/p>\n<p>The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a dream or vision (e.g., Gn 28:11-16; Jb 4:13-17; Mt 1:20-24).<\/p>\n<p>Several statements in the book of Proverbs rebuke the lack of discipline of life shown in the undue love of sleep. For example, one proverb says, “If you love sleep, you will end in poverty. Keep your eyes open, and there will be plenty to eat!” (Prv 20:13, <span>nlt<\/span>; see also 6:9-11; 10:5; 24:32-34).<\/p>\n<p class=\"h2\" id=\"MoralorSpiritualInactivity\">Moral or Spiritual Inactivity<\/p>\n<p>In a figurative way, sleep is used as a symbol of laziness, carelessness, or inactivity. Isaiah 56:10 speaks of those who failed in their responsibility as leaders of God’s people: “They love to lie there, love to sleep, to dream” (<span>tlb<\/span>). In the NT those who are the Lord’s servants are called to watch and to be sure that when their Master comes he will not find them sleeping (Mk 13:35-37; see also Mt 25:1-13; 26:40-46). Likewise, the challenge to maintain spiritual alertness and to refrain from sleep comes in a number of places in the epistles: “Awake, O sleeper, and arise from the dead, and Christ shall give you light” (Eph 5:14, <span>rsv<\/span>); “So be on your guard, not asleep like the others. Watch for his return and stay sober” (1 Thes 5:6, <span>tlb<\/span>).<\/p>\n<p class=\"h2\" id=\"Death\">Death<\/p>\n<p>Very frequently, the Bible speaks 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 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 4:13-14). 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 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” (<span>tlb<\/span>). This is made more specific in many passages in the NT. When, however, we consider the full teaching of the Bible on the meaning of death for the Christian, we need to give full weight to such passages as Luke 23:43, 2 Corinthians 5:8, and Philippians 1:23, and especially 1 Thessalonians 5:13-14. In the first of these Jesus says to the dying thief on the cross, “Today you will be with me in paradise,” and in the second Paul speaks of death for him as going to “be with Christ.”<\/p>","summary_ro":"SLEEP Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death. Natural Sleep The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a...","summary_en":"SLEEP Sleep is spoken of in three ways in the Bible: (a) to speak of natural sleep, (b) to refer to moral or spiritual inactivity, and (c) to refer to death. Natural Sleep The sleep that the human body needs is seen as a precious gift of God (Pss 4:8; 127:2). Sleep may be withheld, as God chooses and to serve his purposes (Est 6:1; Dn 6:18). God may also, to fulfill his purposes, give people deep sleep (Gn 2:21; 15:12; 1 Sm 26:12), and during a person’s sleep, God may make his will known by a...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40321,"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}],"15":[{"id":58173,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:15","title_en":"Study Note: Efeseni 5:15","content_ro":"<p><strong>5:15<\/strong> <em>Fools<\/em> have no understanding of God and his ways, but <em>those who are wise<\/em> do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).<\/p>","content_en":"<p><strong>5:15<\/strong> <em>Fools<\/em> have no understanding of God and his ways, but <em>those who are wise<\/em> do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).<\/p>","summary_ro":"5:15 Fools have no understanding of God and his ways, but those who are wise do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).","summary_en":"5:15 Fools have no understanding of God and his ways, but those who are wise do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85799,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:15","title_en":"Study Note: Efeseni 5:15","content_ro":"<p><strong>5:15<\/strong> <em>Fools<\/em> have no understanding of God and his ways, but <em>those who are wise<\/em> do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).<\/p>","content_en":"<p><strong>5:15<\/strong> <em>Fools<\/em> have no understanding of God and his ways, but <em>those who are wise<\/em> do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).<\/p>","summary_ro":"5:15 Fools have no understanding of God and his ways, but those who are wise do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).","summary_en":"5:15 Fools have no understanding of God and his ways, but those who are wise do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113425,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:15","title_en":"Study Note: Efeseni 5:15","content_ro":"<p><strong>5:15<\/strong> <em>Fools<\/em> have no understanding of God and his ways, but <em>those who are wise<\/em> do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).<\/p>","content_en":"<p><strong>5:15<\/strong> <em>Fools<\/em> have no understanding of God and his ways, but <em>those who are wise<\/em> do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).<\/p>","summary_ro":"5:15 Fools have no understanding of God and his ways, but those who are wise do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).","summary_en":"5:15 Fools have no understanding of God and his ways, but those who are wise do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141051,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:15","title_en":"Study Note: Efeseni 5:15","content_ro":"<p><strong>5:15<\/strong> <em>Fools<\/em> have no understanding of God and his ways, but <em>those who are wise<\/em> do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).<\/p>","content_en":"<p><strong>5:15<\/strong> <em>Fools<\/em> have no understanding of God and his ways, but <em>those who are wise<\/em> do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).<\/p>","summary_ro":"5:15 Fools have no understanding of God and his ways, but those who are wise do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).","summary_en":"5:15 Fools have no understanding of God and his ways, but those who are wise do know God and understand his ways (see Job 28:28; Prov 1:7; 2:1-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":8827,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day","title_en":"Day","content_ro":"<h3>DAY<\/h3>\n<p>Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\n<p class=\"h2\" id=\"BiblicalDaysandWeeks\">Biblical Days and Weeks<\/p>\n<p>Commonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, <span>rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\n<p>The ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\n<p class=\"h2\" id=\"DaysofCreation\">Days of Creation<\/p>\n<p>Many people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\n<p>Since the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\n<p class=\"h2\" id=\"OldTestament\">Old Testament<\/p>\n<p>In the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\n<p>In addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\n<p class=\"h2\" id=\"NewTestament\">New Testament<\/p>\n<p>In the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\n<p>In addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, <span>tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\n<p>As in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, <span>nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, <span>rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","content_en":"<h3>DAY<\/h3>\n<p>Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\n<p class=\"h2\" id=\"BiblicalDaysandWeeks\">Biblical Days and Weeks<\/p>\n<p>Commonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, <span>rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\n<p>The ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\n<p class=\"h2\" id=\"DaysofCreation\">Days of Creation<\/p>\n<p>Many people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\n<p>Since the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\n<p class=\"h2\" id=\"OldTestament\">Old Testament<\/p>\n<p>In the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\n<p>In addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\n<p class=\"h2\" id=\"NewTestament\">New Testament<\/p>\n<p>In the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\n<p>In addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, <span>tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\n<p>As in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, <span>nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, <span>rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","summary_ro":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","summary_en":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58174,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:16","title_en":"Study Note: Efeseni 5:16","content_ro":"<p><strong>5:16<\/strong> <em>Make the most of every opportunity:<\/em> See also Col 4:5. • <em>in these evil days:<\/em> See Matt 24:6-12, 15-22; 2 Thes 2:3-10.<\/p>","content_en":"<p><strong>5:16<\/strong> <em>Make the most of every opportunity:<\/em> See also Col 4:5. • <em>in these evil days:<\/em> See Matt 24:6-12, 15-22; 2 Thes 2:3-10.<\/p>","summary_ro":"5:16 Make the most of every opportunity: See also Col 4:5. • in these evil days: See Matt 24:6-12, 15-22; 2 Thes 2:3-10.","summary_en":"5:16 Make the most of every opportunity: See also Col 4:5. • in these evil days: See Matt 24:6-12, 15-22; 2 Thes 2:3-10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85800,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:16","title_en":"Study Note: Efeseni 5:16","content_ro":"<p><strong>5:16<\/strong> <em>Make the most of every opportunity:<\/em> See also Col 4:5. • <em>in these evil days:<\/em> See Matt 24:6-12, 15-22; 2 Thes 2:3-10.<\/p>","content_en":"<p><strong>5:16<\/strong> <em>Make the most of every opportunity:<\/em> See also Col 4:5. • <em>in these evil days:<\/em> See Matt 24:6-12, 15-22; 2 Thes 2:3-10.<\/p>","summary_ro":"5:16 Make the most of every opportunity: See also Col 4:5. • in these evil days: See Matt 24:6-12, 15-22; 2 Thes 2:3-10.","summary_en":"5:16 Make the most of every opportunity: See also Col 4:5. • in these evil days: See Matt 24:6-12, 15-22; 2 Thes 2:3-10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113426,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:16","title_en":"Study Note: Efeseni 5:16","content_ro":"<p><strong>5:16<\/strong> <em>Make the most of every opportunity:<\/em> See also Col 4:5. • <em>in these evil days:<\/em> See Matt 24:6-12, 15-22; 2 Thes 2:3-10.<\/p>","content_en":"<p><strong>5:16<\/strong> <em>Make the most of every opportunity:<\/em> See also Col 4:5. • <em>in these evil days:<\/em> See Matt 24:6-12, 15-22; 2 Thes 2:3-10.<\/p>","summary_ro":"5:16 Make the most of every opportunity: See also Col 4:5. • in these evil days: See Matt 24:6-12, 15-22; 2 Thes 2:3-10.","summary_en":"5:16 Make the most of every opportunity: See also Col 4:5. • in these evil days: See Matt 24:6-12, 15-22; 2 Thes 2:3-10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141052,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:16","title_en":"Study Note: Efeseni 5:16","content_ro":"<p><strong>5:16<\/strong> <em>Make the most of every opportunity:<\/em> See also Col 4:5. • <em>in these evil days:<\/em> See Matt 24:6-12, 15-22; 2 Thes 2:3-10.<\/p>","content_en":"<p><strong>5:16<\/strong> <em>Make the most of every opportunity:<\/em> See also Col 4:5. • <em>in these evil days:<\/em> See Matt 24:6-12, 15-22; 2 Thes 2:3-10.<\/p>","summary_ro":"5:16 Make the most of every opportunity: See also Col 4:5. • in these evil days: See Matt 24:6-12, 15-22; 2 Thes 2:3-10.","summary_en":"5:16 Make the most of every opportunity: See also Col 4:5. • in these evil days: See Matt 24:6-12, 15-22; 2 Thes 2:3-10.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":6627,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Church Meetings","title_en":"Church Meetings","content_ro":"<h3>CHURCH MEETINGS<\/h3>\n<p>The assembling together of the believers. In the NT, the Greek word <span class=\"greek\" lang=\"el\">ekklesia<\/span> (usually translated “church”) is used primarily in two ways: (1) to describe a meeting or an assembly, and (2) to designate the people who participate in such assembling together—whether they are actually assembled or not. The NT contains a few places that speak of a secular Greek assembly (Acts 19:32, 41); every other instance speaks of a Christian assembly. Sometimes the word <span class=\"greek\" lang=\"el\">ekklesia<\/span> is used to designate the actual meeting together of Christians. This is certainly what Paul intended in 1 Corinthians 14:19, 28, and 35, in that the expression <span class=\"greek\" lang=\"el\">en ekklesia<\/span> must mean “in a meeting” and not “in the church.” To translate this phrase “in the church” (as is done in most modern English versions) is misleading, for most readers will think it means “in the church building.” The NT never once names the place of assembly a “church.” Aside from the few instances where the word clearly means the actual meeting together of believers, <span class=\"greek\" lang=\"el\">ekklesia<\/span> most often is used as a descriptor for the believers who constitute a local church (such as the church in Corinth, the church in Philippi, and the church in Colosse) or all the believers (past, present, and future) who constitute the universal church, the complete body of Christ.<\/p>\n<p>When reading the NT, Christians need to be aware of the various ways in which the word <span class=\"greek\" lang=\"el\">ekklesia<\/span> (“church”) is used. On the most basic level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is any gathering of believers. On another level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is an organized local entity—comprised of all the believers in any given locality, under one pluralistic eldership. On another level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is the universal church whose constituents are all the believers who have ever been, are now existing, and will ever be. The word <span class=\"greek\" lang=\"el\">ekklesia<\/span> was used by the NT writers with these various aspects of meaning, though, at times, it is not possible to differentiate one from the other. Nevertheless, students of the NT could avoid some confusion if they used discrimination in their exegesis of the text. Some interpreters have taught that the smallest unit of the church is the local church, but the NT writers sometimes used the word “church” to indicate a small home gathering. Other interpreters confuse the local church with the universal church. But some things in the NT are addressed to a local church that do not necessarily apply to the whole church, and some great things are spoken of the universal church that could never be attained by any particular local group. The things Paul said about the church in the Epistle to the Ephesians (which was written as an encyclical for several churches and not just for the church in Ephesus) could never be attained by a local church. For example, what local church could attain to the fullness of the stature of Christ?<\/p>\n<p>There is much to be said about how interpreters have confused the local church with the universal church, but this article is devoted to clearing up the confusion about what constitutes the smallest unit of the church—the local church, or what could be called the house church or home gathering.<\/p>\n<p>The NT seems to present the fact that a particular local church (i.e., a church comprising all the believers in a given locality under one eldership) could and did have several <span class=\"greek\" lang=\"el\">ekklesiai<\/span>—“meetings” or “assemblies” (carried on in homes of the local Christians). Thus, the smallest unit to comprise a “church” was one of these home meetings. However, there is no indication in the NT that each of these home meetings had its own eldership or was a distinct entity separate from the other gatherings <em>(<\/em><span class=\"greek\" lang=\"el\">ekklesiai<\/span><em>)<\/em> in the same locality. According to Acts 14:23 and Titus 1:5, elders were appointed for every local church (compare the expressions “appointed elders in every church” and “appoint elders in every city”)—not for every house church. Nevertheless, it appears that every local church of some size had several such <span class=\"greek\" lang=\"el\">ekklesiai<\/span> (“meetings”) going on within that locality.<\/p>\n<p>The church in Jerusalem must have had several home meetings (see Acts 2:46; 5:42; 8:3; 12:5, 12), as did the church in Rome (see Rom 16:3-5, 14-15 and comments below). A small local church may have had only one home gathering—as was probably the case with the church at Colosse (see Phlm 1:2 and comments below), but this would have been impossible for large local churches like those in Jerusalem, Rome, and Ephesus, in which there must have been several “house churches” (see 1 Cor 16:19-20 [1 Cor was written from Ephesus] and comments below). An examination of the passages that deal with the issue of the “house church” should affirm this. These passages are Romans 16:3-5, 14-15; 1 Corinthians 16:19-20; Colossians 4:15-16; and Philemon 1:1-2 (all quoted from the <span>rsv<\/span>).<\/p>\n<h4>Romans 16:3-5, 14-15<\/h4>\n<p>In the last chapter of Romans, Paul asked the believers in Rome, to whom he had written this epistle, to greet Priscilla and Aquila and the church that met in their home (16:3-5). The entire church in Rome could not have met in Priscilla and Aquila’s home, for the church was much too large to have assembled in a single home. Rather, the church in Priscilla and Aquila’s home must have been one among several such “house churches” in Rome. The following discussion should substantiate this position.<\/p>\n<p>Paul’s Epistle to the Romans was addressed to “all God’s beloved in Rome” (1:7), not to “the church in Rome.” At the time of writing, Paul had not been to Rome—nor had any other apostle. The church was probably started there by Jewish Romans who had been converted during their visit to Jerusalem during Pentecost (Acts 2:10) and then returned to Rome. Since the church had not been started by an apostle, it could have been that there were no “ordained” elders in the church at Rome and that there were several gatherings of believers in various parts of Rome and its suburbs. Paul knew some of the saints in Rome (whom he addressed by name in the last chapter) and thus addressed an epistle to all the saints in that locality, instead of to the church in that locality—which was his usual practice (see 1 Cor 1:1; 2 Cor 1:1; 1 Thes 1:1; 2 Thes 1:1). Nonetheless, “all the saints in Rome” would comprise “the church in Rome” (cf. Phil 1:1, in which Paul addressed his epistle to all the saints in Philippi).<\/p>\n<p>In the final chapter of Romans, Paul asks all the believers in Rome (which equals the “local” church in Rome) to greet the church in Priscilla and Aquila’s house. Later in the chapter, Paul asks the church to greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers with them; and then again he asks the church to greet Philologus, Julia, Nereus and his sister, Olympas, and all the saints with them (16:14-15). Evidently, Paul was identifying two other groups of believers who must have met together. (And perhaps Paul was referring to two more groups in 16:10-11, which in the Greek could mean the ones of Aristobulus’s and Narcissus’s <em>households<\/em> or the ones of their <em>fellowships.<\/em>) It seems that the church in Rome, like the church in Jerusalem and Ephesus, had several home <span class=\"greek\" lang=\"el\">ekklesiai<\/span> (meetings).<\/p>\n<p>The Epistle to the Romans was written around <span>AD<\/span> 58. The Neronian persecution began around <span>AD<\/span> 64. Secular historians such as Tacitus tell us that a vast multitude <em>(ingens multitudo)<\/em> of Christians were tortured and killed during this persecution (<em>Annals<\/em> 15.44). Seutonius (in his book <em>Nero,<\/em> ch 16) said that the rapid increase of the Christians in Rome had made them unpopular. Indeed, at the time Paul penned the Epistle to the Romans he said their faith was known throughout the world (1:8), which indicates that the church in Rome had already made an impact on the Mediterranean world. When Paul came to Rome three years later (<span>AD<\/span> 61), he came to a city that had a large church there already. From Romans 15:23, we know that the church had been in existence for many years even before Paul wrote his epistle to them. In short, the church in Rome was a large church around the time Paul wrote his epistle to them. The entire church could not have met in the home of Aquila and Priscilla, who would have had only a modest-sized dwelling (for they were tentmakers). Besides, Paul greeted over 25 individuals by name in chapter 16—and he had not yet even been to Rome!<\/p>\n<p>There must have been several <span class=\"greek\" lang=\"el\">ekklesiai<\/span> in Rome, i.e., several home churches all unified as the one local church in Rome. For example, the Christians in Rome apparently worshiped in numerous homes such as Priscilla and Aquila’s. Other churches in homes are mentioned in Colossians 4:15 and Philemon 1:2. Groups of Christians met in houses of prominent believers or in other available rooms (cf. Mt 26:16; Acts 12:12; 1 Cor 16:19; Col 4:15; Phlm 1:2). The church in Priscilla and Aquila’s house is the first of five groups of believers in Paul’s list, but the only one referred to definitely as a church (see Rom 16:5, 10-11, 14-15). Priscilla and Aquila opened their home for Christian meetings. The church mentioned there was obviously only a part of the total number of Christians in Rome. Verses 10-11 and 14-15 seem to refer to two other household churches in Rome. Apparently, there were at least three churches there, and probably more. Each house church could not have been a separate entity with a separate church government; rather, each house church must have been simply one home meeting of some of the saints in the one local church at Rome.<\/p>\n<h4>1 Corinthians 16:19-20<\/h4>\n<p>In this passage we again see Aquila and Priscilla and again discover that a church met in their house. According to Romans, their house church was, of course, in Rome. According to 1 Corinthians (written from Ephesus), their house church was in Ephesus. Many scholars think Aquila and Priscilla left Rome around <span>AD<\/span> 49 at the time of Claudius’s edict expelling Jews from Rome. They very well could have already been Christians at this time. According to Acts 18, they joined Paul in Corinth (where they all worked together in their craft of tentmaking) and then went on with him to Ephesus, during the time (around <span>AD<\/span> 51) the church in Ephesus was first established. Paul continued on with his second missionary journey, while Aquila and Priscilla remained in Ephesus. No doubt, the early church there first met in their home. Paul returned to Ephesus a few years later and remained there for two years (around <span>AD<\/span> 53–54). During this time, Paul’s proclamation of the gospel went out from Ephesus (as a center) to all of Asia Minor (see Acts 19:8-10). As this was going on, the church in Ephesus grew (see vv 18-20).<\/p>\n<p>It was during these years that Paul wrote to the Corinthians, in which he sent greetings from the churches in Asia, from Aquila and Priscilla—and the church in their house, and from all the brothers (1 Cor 16:19-20). In giving this kind of greeting, it seems that Paul was sending greetings from (1) all the churches in Asia Minor, (2) the church in Ephesus (equivalent to “all the brothers”), and (3) those believers who gathered with Aquila and Priscilla in their home. It would be hard to imagine that all the saints in Ephesus met at Aquila and Priscilla’s home. The church probably began that way, but as it grew, so did the number of home meetings. From other portions of the NT (specifically 1 Timothy, which was written around <span>AD<\/span> 64 by Paul to Timothy while Timothy was leading the church in Ephesus), we discover that there must have been several home meetings in Ephesus because there were so many saints there (see 1 Timothy 5–6, which reveal that there must have been a large number of saints in Ephesus—young men, young women, older men, widows, and so forth). At any rate, several saints must have hosted an <span class=\"greek\" lang=\"el\">ekklesia<\/span><em>,<\/em> a meeting, in their home. (Aquila and Priscilla left Ephesus around <span>AD<\/span> 56\/57 and returned to Rome, where again they hosted a church in their home. Others in Ephesus would have to open their homes.) But each such <span class=\"greek\" lang=\"el\">ekklesia<\/span> did not have its own eldership; rather, all of the church in Ephesus was under one eldership—headed up by Timothy, Paul’s coworker.<\/p>\n<h4>Colossians 4:15-16<\/h4>\n<p>In this portion, we again read about a church existing in the home of one called Nymphas. In his final remarks to the church in Colosse, Paul asked the saints in Colosse to send his greetings to (1) the brothers that are in Laodicea, (2) Nymphas in particular, and (3) the church in Nymphas’s house. According to the structure of Colossians 4:15, it seems evident that the first greeting included all the believers in Laodicea (a neighboring church to Colosse), who would comprise the entire church in Laodicea (called “the church of the Laodiceans” in Col 4:16), and that the second and third greetings were to a specific individual (Nymphas) in the church in Laodicea and a church meeting in Nymphas’s house. This church meeting in Nymphas’s house would probably be one of several home meetings—all part of the one local church in Laodicea.<\/p>\n<p>There is a textual problem in this passage that could have some effect on the interpretation of it. Some manuscripts read “his house”; others read “her house”; still others read “their house.” Because it cannot be determined from the Greek text whether Nymphas was male or female, various scribes used different pronouns before “house.” Between the readings “her” and “his,” it is far more likely that the pronoun “her” was changed to “his” than vice versa. Some scholars say that “their” refers to “the brothers” at Laodicea. But that does not make sense if we understand that “the brothers in Laodicea” is equal to the church in Laodicea. How could the church in Laodicea have the church in their house? Other scholars indicate that the Greek word for “their” <em>(<\/em><span class=\"greek\" lang=\"el\">auton<\/span><em>)<\/em> refers to the ones with Nymphas—i.e., the members of his household. Whether the reading was “her house” or “their house,” a particular group of believers within the church of Laodicea met there. Their meeting could legitimately be called an <span class=\"greek\" lang=\"el\">ekklesia<\/span>—an assembling together.<\/p>\n<h4>Philemon 1:1-2<\/h4>\n<p>This is the last time in the NT we read about a church in a particular home. Paul wrote a short epistle to Philemon, an elder of the church in Colosse, on behalf of Onesimus, Philemon’s runaway slave converted by Paul to Christ. In his introduction to this short epistle, Paul sends his greetings to Philemon, Apphia, Archippus, and the church in Philemon’s house. It is important to note that Paul did not send greetings to all the saints in Colosse and then to the church in Philemon’s house (as is the pattern in 1 Cor 16:19-20 and Col 4:15); instead, he just sent greetings to Philemon and to the church in his house. Therefore, we can assume that the entire church in Colosse must have met at Philemon’s house.<\/p>\n<h4>Worship in the Home Meetings and Church Meetings<\/h4>\n<p>When the church first began in Jerusalem, the believers met in homes for fellowship and worship. Acts 2:42-47 tells us that the early Christians met in homes to hear the apostles’ teachings and to celebrate Communion (which is called “the breaking of bread”). During such gatherings, the Christians often shared meals with one another in what was called a love feast (2 Pt 2:13; Jude 1:12). At these meetings, the Christians recited Scripture, sang hymns and psalms, and joyfully praised the Lord (see Eph 5:18-20; Col 3:16-17). Christians also gathered together in homes to pray (Acts 12:12) and read the Word.<\/p>\n<p>Small groups of believers met in homes for worship quite regularly; in a city where there were several such <span class=\"greek\" lang=\"el\">ekklesiai<\/span><em>,<\/em> all the believers would gather together for special occasions. Scripture tells us that all the believers would come together to hear an epistle from the apostles read out loud (see Acts 15:30; Col 4:16), and we can surmise from the NT record that all the Christians in a city met together once a week on Sunday, which was called the Lord’s Day. First Corinthians provides several insights about how the early Christians worshiped together when all the believers in one city met together. We know that 1 Corinthians pertains to this larger gathering because in 11:20 Paul spoke of all the believers coming together in one place and in 14:23 he spoke of the whole church coming together in one place.<\/p>\n<p>Paul used this epistle to correct the Corinthians’ behavior in the celebration of the Lord’s Supper (1 Cor 11:17-34) and in the exercising of spiritual gifts during church meetings (ch 14). Paul’s adjustments reveal his perceptions of a model Christian meeting, and his preceptions were probably developed from actual experience in other church meetings. Paul urged the Corinthians to celebrate the Lord’s Supper together in a manner that reflected Jesus’ institution of that meal. They were to remember the Lord and his death for them, and they were to partake of the bread and wine with all seriousness. At the same time, they were to be conscious of the fact that they were members of the same body of Christ—joined to one another, and also to Christ.<\/p>\n<p>According to Paul’s presentation in chapter 14, this “body consciousness” should be evident in the way the believers worshiped together. One’s personal experience and liberty should not hinder the coordination of the body in worshiping God corporately. Thus, when the believers exercised their spiritual gifts—whether it be prophesying, speaking in tongues, providing interpretations of the tongues, or teaching—it should be done in good order and for the edification of the congregation, not personal edification. When all the church assembled together to worship God, it should be a display of spiritual unity.<\/p>\n<p><em>See also<\/em> Church.<\/p>","content_en":"<h3>CHURCH MEETINGS<\/h3>\n<p>The assembling together of the believers. In the NT, the Greek word <span class=\"greek\" lang=\"el\">ekklesia<\/span> (usually translated “church”) is used primarily in two ways: (1) to describe a meeting or an assembly, and (2) to designate the people who participate in such assembling together—whether they are actually assembled or not. The NT contains a few places that speak of a secular Greek assembly (Acts 19:32, 41); every other instance speaks of a Christian assembly. Sometimes the word <span class=\"greek\" lang=\"el\">ekklesia<\/span> is used to designate the actual meeting together of Christians. This is certainly what Paul intended in 1 Corinthians 14:19, 28, and 35, in that the expression <span class=\"greek\" lang=\"el\">en ekklesia<\/span> must mean “in a meeting” and not “in the church.” To translate this phrase “in the church” (as is done in most modern English versions) is misleading, for most readers will think it means “in the church building.” The NT never once names the place of assembly a “church.” Aside from the few instances where the word clearly means the actual meeting together of believers, <span class=\"greek\" lang=\"el\">ekklesia<\/span> most often is used as a descriptor for the believers who constitute a local church (such as the church in Corinth, the church in Philippi, and the church in Colosse) or all the believers (past, present, and future) who constitute the universal church, the complete body of Christ.<\/p>\n<p>When reading the NT, Christians need to be aware of the various ways in which the word <span class=\"greek\" lang=\"el\">ekklesia<\/span> (“church”) is used. On the most basic level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is any gathering of believers. On another level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is an organized local entity—comprised of all the believers in any given locality, under one pluralistic eldership. On another level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is the universal church whose constituents are all the believers who have ever been, are now existing, and will ever be. The word <span class=\"greek\" lang=\"el\">ekklesia<\/span> was used by the NT writers with these various aspects of meaning, though, at times, it is not possible to differentiate one from the other. Nevertheless, students of the NT could avoid some confusion if they used discrimination in their exegesis of the text. Some interpreters have taught that the smallest unit of the church is the local church, but the NT writers sometimes used the word “church” to indicate a small home gathering. Other interpreters confuse the local church with the universal church. But some things in the NT are addressed to a local church that do not necessarily apply to the whole church, and some great things are spoken of the universal church that could never be attained by any particular local group. The things Paul said about the church in the Epistle to the Ephesians (which was written as an encyclical for several churches and not just for the church in Ephesus) could never be attained by a local church. For example, what local church could attain to the fullness of the stature of Christ?<\/p>\n<p>There is much to be said about how interpreters have confused the local church with the universal church, but this article is devoted to clearing up the confusion about what constitutes the smallest unit of the church—the local church, or what could be called the house church or home gathering.<\/p>\n<p>The NT seems to present the fact that a particular local church (i.e., a church comprising all the believers in a given locality under one eldership) could and did have several <span class=\"greek\" lang=\"el\">ekklesiai<\/span>—“meetings” or “assemblies” (carried on in homes of the local Christians). Thus, the smallest unit to comprise a “church” was one of these home meetings. However, there is no indication in the NT that each of these home meetings had its own eldership or was a distinct entity separate from the other gatherings <em>(<\/em><span class=\"greek\" lang=\"el\">ekklesiai<\/span><em>)<\/em> in the same locality. According to Acts 14:23 and Titus 1:5, elders were appointed for every local church (compare the expressions “appointed elders in every church” and “appoint elders in every city”)—not for every house church. Nevertheless, it appears that every local church of some size had several such <span class=\"greek\" lang=\"el\">ekklesiai<\/span> (“meetings”) going on within that locality.<\/p>\n<p>The church in Jerusalem must have had several home meetings (see Acts 2:46; 5:42; 8:3; 12:5, 12), as did the church in Rome (see Rom 16:3-5, 14-15 and comments below). A small local church may have had only one home gathering—as was probably the case with the church at Colosse (see Phlm 1:2 and comments below), but this would have been impossible for large local churches like those in Jerusalem, Rome, and Ephesus, in which there must have been several “house churches” (see 1 Cor 16:19-20 [1 Cor was written from Ephesus] and comments below). An examination of the passages that deal with the issue of the “house church” should affirm this. These passages are Romans 16:3-5, 14-15; 1 Corinthians 16:19-20; Colossians 4:15-16; and Philemon 1:1-2 (all quoted from the <span>rsv<\/span>).<\/p>\n<h4>Romans 16:3-5, 14-15<\/h4>\n<p>In the last chapter of Romans, Paul asked the believers in Rome, to whom he had written this epistle, to greet Priscilla and Aquila and the church that met in their home (16:3-5). The entire church in Rome could not have met in Priscilla and Aquila’s home, for the church was much too large to have assembled in a single home. Rather, the church in Priscilla and Aquila’s home must have been one among several such “house churches” in Rome. The following discussion should substantiate this position.<\/p>\n<p>Paul’s Epistle to the Romans was addressed to “all God’s beloved in Rome” (1:7), not to “the church in Rome.” At the time of writing, Paul had not been to Rome—nor had any other apostle. The church was probably started there by Jewish Romans who had been converted during their visit to Jerusalem during Pentecost (Acts 2:10) and then returned to Rome. Since the church had not been started by an apostle, it could have been that there were no “ordained” elders in the church at Rome and that there were several gatherings of believers in various parts of Rome and its suburbs. Paul knew some of the saints in Rome (whom he addressed by name in the last chapter) and thus addressed an epistle to all the saints in that locality, instead of to the church in that locality—which was his usual practice (see 1 Cor 1:1; 2 Cor 1:1; 1 Thes 1:1; 2 Thes 1:1). Nonetheless, “all the saints in Rome” would comprise “the church in Rome” (cf. Phil 1:1, in which Paul addressed his epistle to all the saints in Philippi).<\/p>\n<p>In the final chapter of Romans, Paul asks all the believers in Rome (which equals the “local” church in Rome) to greet the church in Priscilla and Aquila’s house. Later in the chapter, Paul asks the church to greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers with them; and then again he asks the church to greet Philologus, Julia, Nereus and his sister, Olympas, and all the saints with them (16:14-15). Evidently, Paul was identifying two other groups of believers who must have met together. (And perhaps Paul was referring to two more groups in 16:10-11, which in the Greek could mean the ones of Aristobulus’s and Narcissus’s <em>households<\/em> or the ones of their <em>fellowships.<\/em>) It seems that the church in Rome, like the church in Jerusalem and Ephesus, had several home <span class=\"greek\" lang=\"el\">ekklesiai<\/span> (meetings).<\/p>\n<p>The Epistle to the Romans was written around <span>AD<\/span> 58. The Neronian persecution began around <span>AD<\/span> 64. Secular historians such as Tacitus tell us that a vast multitude <em>(ingens multitudo)<\/em> of Christians were tortured and killed during this persecution (<em>Annals<\/em> 15.44). Seutonius (in his book <em>Nero,<\/em> ch 16) said that the rapid increase of the Christians in Rome had made them unpopular. Indeed, at the time Paul penned the Epistle to the Romans he said their faith was known throughout the world (1:8), which indicates that the church in Rome had already made an impact on the Mediterranean world. When Paul came to Rome three years later (<span>AD<\/span> 61), he came to a city that had a large church there already. From Romans 15:23, we know that the church had been in existence for many years even before Paul wrote his epistle to them. In short, the church in Rome was a large church around the time Paul wrote his epistle to them. The entire church could not have met in the home of Aquila and Priscilla, who would have had only a modest-sized dwelling (for they were tentmakers). Besides, Paul greeted over 25 individuals by name in chapter 16—and he had not yet even been to Rome!<\/p>\n<p>There must have been several <span class=\"greek\" lang=\"el\">ekklesiai<\/span> in Rome, i.e., several home churches all unified as the one local church in Rome. For example, the Christians in Rome apparently worshiped in numerous homes such as Priscilla and Aquila’s. Other churches in homes are mentioned in Colossians 4:15 and Philemon 1:2. Groups of Christians met in houses of prominent believers or in other available rooms (cf. Mt 26:16; Acts 12:12; 1 Cor 16:19; Col 4:15; Phlm 1:2). The church in Priscilla and Aquila’s house is the first of five groups of believers in Paul’s list, but the only one referred to definitely as a church (see Rom 16:5, 10-11, 14-15). Priscilla and Aquila opened their home for Christian meetings. The church mentioned there was obviously only a part of the total number of Christians in Rome. Verses 10-11 and 14-15 seem to refer to two other household churches in Rome. Apparently, there were at least three churches there, and probably more. Each house church could not have been a separate entity with a separate church government; rather, each house church must have been simply one home meeting of some of the saints in the one local church at Rome.<\/p>\n<h4>1 Corinthians 16:19-20<\/h4>\n<p>In this passage we again see Aquila and Priscilla and again discover that a church met in their house. According to Romans, their house church was, of course, in Rome. According to 1 Corinthians (written from Ephesus), their house church was in Ephesus. Many scholars think Aquila and Priscilla left Rome around <span>AD<\/span> 49 at the time of Claudius’s edict expelling Jews from Rome. They very well could have already been Christians at this time. According to Acts 18, they joined Paul in Corinth (where they all worked together in their craft of tentmaking) and then went on with him to Ephesus, during the time (around <span>AD<\/span> 51) the church in Ephesus was first established. Paul continued on with his second missionary journey, while Aquila and Priscilla remained in Ephesus. No doubt, the early church there first met in their home. Paul returned to Ephesus a few years later and remained there for two years (around <span>AD<\/span> 53–54). During this time, Paul’s proclamation of the gospel went out from Ephesus (as a center) to all of Asia Minor (see Acts 19:8-10). As this was going on, the church in Ephesus grew (see vv 18-20).<\/p>\n<p>It was during these years that Paul wrote to the Corinthians, in which he sent greetings from the churches in Asia, from Aquila and Priscilla—and the church in their house, and from all the brothers (1 Cor 16:19-20). In giving this kind of greeting, it seems that Paul was sending greetings from (1) all the churches in Asia Minor, (2) the church in Ephesus (equivalent to “all the brothers”), and (3) those believers who gathered with Aquila and Priscilla in their home. It would be hard to imagine that all the saints in Ephesus met at Aquila and Priscilla’s home. The church probably began that way, but as it grew, so did the number of home meetings. From other portions of the NT (specifically 1 Timothy, which was written around <span>AD<\/span> 64 by Paul to Timothy while Timothy was leading the church in Ephesus), we discover that there must have been several home meetings in Ephesus because there were so many saints there (see 1 Timothy 5–6, which reveal that there must have been a large number of saints in Ephesus—young men, young women, older men, widows, and so forth). At any rate, several saints must have hosted an <span class=\"greek\" lang=\"el\">ekklesia<\/span><em>,<\/em> a meeting, in their home. (Aquila and Priscilla left Ephesus around <span>AD<\/span> 56\/57 and returned to Rome, where again they hosted a church in their home. Others in Ephesus would have to open their homes.) But each such <span class=\"greek\" lang=\"el\">ekklesia<\/span> did not have its own eldership; rather, all of the church in Ephesus was under one eldership—headed up by Timothy, Paul’s coworker.<\/p>\n<h4>Colossians 4:15-16<\/h4>\n<p>In this portion, we again read about a church existing in the home of one called Nymphas. In his final remarks to the church in Colosse, Paul asked the saints in Colosse to send his greetings to (1) the brothers that are in Laodicea, (2) Nymphas in particular, and (3) the church in Nymphas’s house. According to the structure of Colossians 4:15, it seems evident that the first greeting included all the believers in Laodicea (a neighboring church to Colosse), who would comprise the entire church in Laodicea (called “the church of the Laodiceans” in Col 4:16), and that the second and third greetings were to a specific individual (Nymphas) in the church in Laodicea and a church meeting in Nymphas’s house. This church meeting in Nymphas’s house would probably be one of several home meetings—all part of the one local church in Laodicea.<\/p>\n<p>There is a textual problem in this passage that could have some effect on the interpretation of it. Some manuscripts read “his house”; others read “her house”; still others read “their house.” Because it cannot be determined from the Greek text whether Nymphas was male or female, various scribes used different pronouns before “house.” Between the readings “her” and “his,” it is far more likely that the pronoun “her” was changed to “his” than vice versa. Some scholars say that “their” refers to “the brothers” at Laodicea. But that does not make sense if we understand that “the brothers in Laodicea” is equal to the church in Laodicea. How could the church in Laodicea have the church in their house? Other scholars indicate that the Greek word for “their” <em>(<\/em><span class=\"greek\" lang=\"el\">auton<\/span><em>)<\/em> refers to the ones with Nymphas—i.e., the members of his household. Whether the reading was “her house” or “their house,” a particular group of believers within the church of Laodicea met there. Their meeting could legitimately be called an <span class=\"greek\" lang=\"el\">ekklesia<\/span>—an assembling together.<\/p>\n<h4>Philemon 1:1-2<\/h4>\n<p>This is the last time in the NT we read about a church in a particular home. Paul wrote a short epistle to Philemon, an elder of the church in Colosse, on behalf of Onesimus, Philemon’s runaway slave converted by Paul to Christ. In his introduction to this short epistle, Paul sends his greetings to Philemon, Apphia, Archippus, and the church in Philemon’s house. It is important to note that Paul did not send greetings to all the saints in Colosse and then to the church in Philemon’s house (as is the pattern in 1 Cor 16:19-20 and Col 4:15); instead, he just sent greetings to Philemon and to the church in his house. Therefore, we can assume that the entire church in Colosse must have met at Philemon’s house.<\/p>\n<h4>Worship in the Home Meetings and Church Meetings<\/h4>\n<p>When the church first began in Jerusalem, the believers met in homes for fellowship and worship. Acts 2:42-47 tells us that the early Christians met in homes to hear the apostles’ teachings and to celebrate Communion (which is called “the breaking of bread”). During such gatherings, the Christians often shared meals with one another in what was called a love feast (2 Pt 2:13; Jude 1:12). At these meetings, the Christians recited Scripture, sang hymns and psalms, and joyfully praised the Lord (see Eph 5:18-20; Col 3:16-17). Christians also gathered together in homes to pray (Acts 12:12) and read the Word.<\/p>\n<p>Small groups of believers met in homes for worship quite regularly; in a city where there were several such <span class=\"greek\" lang=\"el\">ekklesiai<\/span><em>,<\/em> all the believers would gather together for special occasions. Scripture tells us that all the believers would come together to hear an epistle from the apostles read out loud (see Acts 15:30; Col 4:16), and we can surmise from the NT record that all the Christians in a city met together once a week on Sunday, which was called the Lord’s Day. First Corinthians provides several insights about how the early Christians worshiped together when all the believers in one city met together. We know that 1 Corinthians pertains to this larger gathering because in 11:20 Paul spoke of all the believers coming together in one place and in 14:23 he spoke of the whole church coming together in one place.<\/p>\n<p>Paul used this epistle to correct the Corinthians’ behavior in the celebration of the Lord’s Supper (1 Cor 11:17-34) and in the exercising of spiritual gifts during church meetings (ch 14). Paul’s adjustments reveal his perceptions of a model Christian meeting, and his preceptions were probably developed from actual experience in other church meetings. Paul urged the Corinthians to celebrate the Lord’s Supper together in a manner that reflected Jesus’ institution of that meal. They were to remember the Lord and his death for them, and they were to partake of the bread and wine with all seriousness. At the same time, they were to be conscious of the fact that they were members of the same body of Christ—joined to one another, and also to Christ.<\/p>\n<p>According to Paul’s presentation in chapter 14, this “body consciousness” should be evident in the way the believers worshiped together. One’s personal experience and liberty should not hinder the coordination of the body in worshiping God corporately. Thus, when the believers exercised their spiritual gifts—whether it be prophesying, speaking in tongues, providing interpretations of the tongues, or teaching—it should be done in good order and for the edification of the congregation, not personal edification. When all the church assembled together to worship God, it should be a display of spiritual unity.<\/p>\n<p><em>See also<\/em> Church.<\/p>","summary_ro":"CHURCH MEETINGS The assembling together of the believers. In the NT, the Greek word ekklesia (usually translated “church”) is used primarily in two ways: (1) to describe a meeting or an assembly, and (2) to designate the people who participate in such assembling together—whether they are actually assembled or not. The NT contains a few places that speak of a secular Greek assembly (Acts 19:32, 41); every other instance speaks of a Christian assembly. Sometimes the word ekklesia is used to des...","summary_en":"CHURCH MEETINGS The assembling together of the believers. In the NT, the Greek word ekklesia (usually translated “church”) is used primarily in two ways: (1) to describe a meeting or an assembly, and (2) to designate the people who participate in such assembling together—whether they are actually assembled or not. The NT contains a few places that speak of a secular Greek assembly (Acts 19:32, 41); every other instance speaks of a Christian assembly. Sometimes the word ekklesia is used to des...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10919,"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":36190,"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":38458,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wine","title_en":"Wine","content_ro":"<h3>WINE<\/h3>\n<p>Beverage made from fermented grape juice.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 <span>BC<\/span>.<\/p>\n<p>The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth the wine, was often identified in the Near Eastern world with the “tree of life.” In both Egypt and Mesopotamia a goddess was thought to protect the vine. The “mistress of the heavenly tree of life,” the goddess Siris, lived in the mountains of northwestern Assyria. First Enoch 32:4 calls the vine the tree of knowledge. According to Jewish tradition, the vine was saved from the Flood by Noah.<\/p>\n<p class=\"h2\" id=\"ProductionofWine\">Production of Wine<\/p>\n<p>Few ancient documents are extant on the art of wine making. Experience and the interests of a few early botanists appear to be the only source of knowledge available about the early vine growers. Aristotle’s gifted student Theophrastus of Eresos wrote a book entitled <em>Enquiry into Plants<\/em> showing a blend of practical experience and theory. Later, he followed with <em>On the Life of Plants,<\/em> a work giving detailed observations about wine making. His ideas on when to plant, how to prune, statements against grafting, and how to care for the vine demonstrate the Greek genius. They raised viticulture to a science that has changed little in the last 2200 years.<\/p>\n<p>Great care was taken by Greek vine growers to ensure the success of their crops. The vines were close to the ground instead of being propped. In view of this, mice and foxes were especially undesirable, and much hoeing was needed to keep the soil free of weeds. But their method, overall, was very effective.<\/p>\n<p>In early September the grapes were collected in the plains, and at the end of the month in the hills. With an initial festival of song and dance, the workers brought the bunches of grapes to the winepresses, low cement vats inclined toward one corner. After this, workers trod the grapes. The first <em>must<\/em> (juice from the crushing) was highly valued because it provided the choicest wines. The remaining juice was extracted by wringing the trodden grapes in a bag press usually made of cloth. A third class of wine was produced by mixing or even cooking the remaining grapes with some water and expressing the mixture. This type of wine was drunk only by the poor.<\/p>\n<p>At a later time the Greeks invented a beam press in which a long beam, having a turning portion at one end and heavy stones on the other, compressed layers of grapes. The ancient Near East had these different methods of extracting wine, but the treading of grapes, even in Greece, was always the favorite method.<\/p>\n<p>In Greece the fermentation period was usually six months, during which the liquid was constantly skimmed. However, in the ancient Near East the fermentation process was usually over in three or four days, the optimum growth temperature being 77 degrees. The ancients knew that any further fermentation would produce acid.<\/p>\n<p>After desired fermentation, the wine was transferred to skins or pottery jars for transport or sale. The handles and stoppers were stamped to indicate the brand, the origin, and the vintage. At this time the wine was strained through perforated metal sieves or cloth to eliminate contaminates such as grit or insects.<\/p>\n<p class=\"h2\" id=\"KindsofWine\">Kinds of Wine<\/p>\n<p>Ancient poets discuss many different brands of wine, with Athenaeus mentioning 85 different varieties. Galen cites 60; Pliny mentions 150; and Strabo, 30. Wines are distinguished by different colors (black, red, white, or yellow) and by their taste (dry, harsh, light, or sweet). The biblical account enumerates various kinds of wine, such as the wines of Lebanon and Helbon. Hebron and Samaria were famous for their wine making. The Hebrew language has at least nine different words for wine, and the Greek has four that are mentioned in the NT.<\/p>\n<p class=\"h2\" id=\"NatureofWine\">Nature of Wine<\/p>\n<p>Few would question that at least some wine of the OT was fermented. Some scholars argue, however, that certain forms of wine in the ancient world were unfermented. They contrast two Hebrew words for wine, concluding that one particular Hebrew word that refers to fresh wine meant only grape juice (Prv 3:10; Hos 9:2; Jl 2:24; Mi 6:15). The inconclusiveness of these arguments may be seen from the following points: (1) the Hebrew word is found in primarily neutral contexts; (2) often that particular word is found in contexts definitely including a fermented beverage (e.g., Gn 27:28; Hos 4:11; Mi 6:15); (3) the Ugaritic parallel to the term in question refers with certainty to a fermented wine; (4) the Septuagint equivalents refer to fermented wine; (5) fermentation in the ancient Near East, unlike Greece, took only about three days; and (6) the Mishnah provides no such evidence of the practice of having unfermented wine. There seems to have been no attempts to preserve wine in an unfermented state; it may have been a near-impossible task. A careful examination of all the Hebrew words (as well as their Semitic cognates) and the Greek words for wine demonstrates that the ancients knew little, if anything, about unfermented wine.<\/p>\n<p>Ample evidence is available to demonstrate that wine, though always fermented, was usually mixed with water in the classical and Hellenistic world. The wine was stored in large jugs called <span class=\"greek\" lang=\"el\">amphorae<\/span><em>,<\/em> from which the wine was poured through a strainer into a large mixing bowl called a <span class=\"greek\" lang=\"el\">krater<\/span><em>.<\/em> In the krater the wine was mixed with water. Then the drinking bowls or cups were filled.<\/p>\n<p>The amount of wine per volume varied. The mixture that represented the greatest amount of water to wine was 20 to 1, apparently because the wine was so strong (Homer, <em>Odyssey<\/em> 10.208).<\/p>\n<p>In the western Mediterranean world, the term “wine” referred to the mixture of wine and water. If one desired to mention wine without water, it was necessary to add the word “unmixed.” For the Greeks, to drink wine unmixed was regarded as barbaric. The evidence, however, seems to indicate that in the OT era wine was used without being mixed with water. The terminology of mixing water and wine is strikingly unattested. Wine diluted with water was symbolic of spiritual adulteration (Is 1:22). By Roman times, this attitude had changed. The Mishnah assumes a ratio of two parts of water to one part wine; however, later Talmudic sources speak of three to one. A natural, nondistilled wine could reach as high as 15 percent alcohol content. If watered down three parts water to one part wine, the alcohol content would be 5 percent and still fairly potent.<\/p>\n<p>Wine was mixed not only with water but also with other ingredients, similar to mixed drinks today. An example of this is seen in the Homeric “Hymn to Demeter,” where the goddess rejects straight wine and desires the drink mixed with meal, water, and a soft mint. Often strong wine was mixed into weak wine, resulting in a stronger drink. This is what is meant by “mixture” in the Bible (Ps 75:8; Is 5:22; Rv 18:6; 19:13-15). At times the fresh wine, high in sugar content, was evaporated, and this concentrated <em>must<\/em> was mixed with wine to obtain a higher alcohol content.<\/p>\n<p>There is no mention of wine being mixed with water to make it safe for drinking, as is commonly accepted. Modern examples of pollution were not common in the ancient world, although this problem appeared occasionally. Examples are myriad concerning the fresh wells, springs, and moving bodies of water in biblical times, and methods were available to purify any impure water.<\/p>\n<p class=\"h2\" id=\"WineintheOldTestament\">Wine in the Old Testament<\/p>\n<p>The evidence, as seen above, suggests that wine in the OT was not mixed with water and was looked on with favor when taken in moderation. Judges 9:13 presents wine as that “which cheers God and men.” Psalm 104:15 portrays wine similarly: “wine which makes man’s heart glad” (cf. also Est 1:10; Eccl 10:19; Is 55:1-2; Zec 10:7). The temperate use of wine was a normal and accepted part of life (Gn 14:18; Jgs 19:19; 1 Sm 16:20). Levitical priests in service at the temple (Lv 10:8-9), Nazirites (Nm 6:3), and the Recabites (Jer 35:1-6) were forbidden to drink wine.<\/p>\n<p>Wine had many uses in the OT world. The “drink offering” was wine (Ex 29:40; Lv 23:13), and the worshiper regularly brought wine when offering sacrifice (1 Sm 1:24). In addition, a supply of wine was kept in the temple for sacrificial purposes (1 Chr 9:29). At times, wine was used in helping the weak and sick (2 Sm 16:2; Prv 31:6).<\/p>\n<p>The strong drink of the OT seems to be closely related to Mesopotamian date wine. This same date wine, high in sugar content, must have also been high in alcohol content. One Hebrew word is consistently used as strong drink (Lv 10:9; Dt 29:6; 1 Sm 1:15; Prv 20:1; 31:6; Is 29:9). There is an equivalent word to this in Ugaritic, translated “drunk,” which parallels the normal word for wine.<\/p>\n<p>Negative reactions to intemperate wine drinking abound in the OT. Isaiah condemned those who drank wine to excess (Is 28:1-8). Many admonitions of drinking wine in excess are given in the Scriptures (Prv 20:1; 21:17; 23:20-21; 23:32-34).<\/p>\n<p class=\"h2\" id=\"WineintheNewTestament\">Wine in the New Testament<\/p>\n<p>Wine in the NT was a fermented beverage that was mixed with various amounts of water. It was also mixed with gall (Mt 27:34) and myrrh (Mk 15:23). Evidence strongly suggests that the wine used at the Lord’s Supper was a mixture of water and wine, probably three to one in agreement with the dictates of the Mishnah. The phrase “fruit of the vine” (Mt 26:27-29) is often interpreted to mean fresh grape juice. However, fresh grape juice would be all but impossible to find.<\/p>\n<p>The NT, as the OT, argues forcefully against the unrestrained use of wine. The biblical admonition is not to be drunk with wine (Eph 5:18; 1 Pt 4:3). Leaders in the church were to practice moderation in the use of wine (1 Tm 3:3, 8; Ti 1:7); the Greek says that they should “not be addicted to wine.”<\/p>\n<p><em>See also<\/em> Vines, Vineyard; Winepress.<\/p>","content_en":"<h3>WINE<\/h3>\n<p>Beverage made from fermented grape juice.<\/p>\n<p class=\"h2\" id=\"Origin\">Origin<\/p>\n<p>Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 <span>BC<\/span>.<\/p>\n<p>The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth the wine, was often identified in the Near Eastern world with the “tree of life.” In both Egypt and Mesopotamia a goddess was thought to protect the vine. The “mistress of the heavenly tree of life,” the goddess Siris, lived in the mountains of northwestern Assyria. First Enoch 32:4 calls the vine the tree of knowledge. According to Jewish tradition, the vine was saved from the Flood by Noah.<\/p>\n<p class=\"h2\" id=\"ProductionofWine\">Production of Wine<\/p>\n<p>Few ancient documents are extant on the art of wine making. Experience and the interests of a few early botanists appear to be the only source of knowledge available about the early vine growers. Aristotle’s gifted student Theophrastus of Eresos wrote a book entitled <em>Enquiry into Plants<\/em> showing a blend of practical experience and theory. Later, he followed with <em>On the Life of Plants,<\/em> a work giving detailed observations about wine making. His ideas on when to plant, how to prune, statements against grafting, and how to care for the vine demonstrate the Greek genius. They raised viticulture to a science that has changed little in the last 2200 years.<\/p>\n<p>Great care was taken by Greek vine growers to ensure the success of their crops. The vines were close to the ground instead of being propped. In view of this, mice and foxes were especially undesirable, and much hoeing was needed to keep the soil free of weeds. But their method, overall, was very effective.<\/p>\n<p>In early September the grapes were collected in the plains, and at the end of the month in the hills. With an initial festival of song and dance, the workers brought the bunches of grapes to the winepresses, low cement vats inclined toward one corner. After this, workers trod the grapes. The first <em>must<\/em> (juice from the crushing) was highly valued because it provided the choicest wines. The remaining juice was extracted by wringing the trodden grapes in a bag press usually made of cloth. A third class of wine was produced by mixing or even cooking the remaining grapes with some water and expressing the mixture. This type of wine was drunk only by the poor.<\/p>\n<p>At a later time the Greeks invented a beam press in which a long beam, having a turning portion at one end and heavy stones on the other, compressed layers of grapes. The ancient Near East had these different methods of extracting wine, but the treading of grapes, even in Greece, was always the favorite method.<\/p>\n<p>In Greece the fermentation period was usually six months, during which the liquid was constantly skimmed. However, in the ancient Near East the fermentation process was usually over in three or four days, the optimum growth temperature being 77 degrees. The ancients knew that any further fermentation would produce acid.<\/p>\n<p>After desired fermentation, the wine was transferred to skins or pottery jars for transport or sale. The handles and stoppers were stamped to indicate the brand, the origin, and the vintage. At this time the wine was strained through perforated metal sieves or cloth to eliminate contaminates such as grit or insects.<\/p>\n<p class=\"h2\" id=\"KindsofWine\">Kinds of Wine<\/p>\n<p>Ancient poets discuss many different brands of wine, with Athenaeus mentioning 85 different varieties. Galen cites 60; Pliny mentions 150; and Strabo, 30. Wines are distinguished by different colors (black, red, white, or yellow) and by their taste (dry, harsh, light, or sweet). The biblical account enumerates various kinds of wine, such as the wines of Lebanon and Helbon. Hebron and Samaria were famous for their wine making. The Hebrew language has at least nine different words for wine, and the Greek has four that are mentioned in the NT.<\/p>\n<p class=\"h2\" id=\"NatureofWine\">Nature of Wine<\/p>\n<p>Few would question that at least some wine of the OT was fermented. Some scholars argue, however, that certain forms of wine in the ancient world were unfermented. They contrast two Hebrew words for wine, concluding that one particular Hebrew word that refers to fresh wine meant only grape juice (Prv 3:10; Hos 9:2; Jl 2:24; Mi 6:15). The inconclusiveness of these arguments may be seen from the following points: (1) the Hebrew word is found in primarily neutral contexts; (2) often that particular word is found in contexts definitely including a fermented beverage (e.g., Gn 27:28; Hos 4:11; Mi 6:15); (3) the Ugaritic parallel to the term in question refers with certainty to a fermented wine; (4) the Septuagint equivalents refer to fermented wine; (5) fermentation in the ancient Near East, unlike Greece, took only about three days; and (6) the Mishnah provides no such evidence of the practice of having unfermented wine. There seems to have been no attempts to preserve wine in an unfermented state; it may have been a near-impossible task. A careful examination of all the Hebrew words (as well as their Semitic cognates) and the Greek words for wine demonstrates that the ancients knew little, if anything, about unfermented wine.<\/p>\n<p>Ample evidence is available to demonstrate that wine, though always fermented, was usually mixed with water in the classical and Hellenistic world. The wine was stored in large jugs called <span class=\"greek\" lang=\"el\">amphorae<\/span><em>,<\/em> from which the wine was poured through a strainer into a large mixing bowl called a <span class=\"greek\" lang=\"el\">krater<\/span><em>.<\/em> In the krater the wine was mixed with water. Then the drinking bowls or cups were filled.<\/p>\n<p>The amount of wine per volume varied. The mixture that represented the greatest amount of water to wine was 20 to 1, apparently because the wine was so strong (Homer, <em>Odyssey<\/em> 10.208).<\/p>\n<p>In the western Mediterranean world, the term “wine” referred to the mixture of wine and water. If one desired to mention wine without water, it was necessary to add the word “unmixed.” For the Greeks, to drink wine unmixed was regarded as barbaric. The evidence, however, seems to indicate that in the OT era wine was used without being mixed with water. The terminology of mixing water and wine is strikingly unattested. Wine diluted with water was symbolic of spiritual adulteration (Is 1:22). By Roman times, this attitude had changed. The Mishnah assumes a ratio of two parts of water to one part wine; however, later Talmudic sources speak of three to one. A natural, nondistilled wine could reach as high as 15 percent alcohol content. If watered down three parts water to one part wine, the alcohol content would be 5 percent and still fairly potent.<\/p>\n<p>Wine was mixed not only with water but also with other ingredients, similar to mixed drinks today. An example of this is seen in the Homeric “Hymn to Demeter,” where the goddess rejects straight wine and desires the drink mixed with meal, water, and a soft mint. Often strong wine was mixed into weak wine, resulting in a stronger drink. This is what is meant by “mixture” in the Bible (Ps 75:8; Is 5:22; Rv 18:6; 19:13-15). At times the fresh wine, high in sugar content, was evaporated, and this concentrated <em>must<\/em> was mixed with wine to obtain a higher alcohol content.<\/p>\n<p>There is no mention of wine being mixed with water to make it safe for drinking, as is commonly accepted. Modern examples of pollution were not common in the ancient world, although this problem appeared occasionally. Examples are myriad concerning the fresh wells, springs, and moving bodies of water in biblical times, and methods were available to purify any impure water.<\/p>\n<p class=\"h2\" id=\"WineintheOldTestament\">Wine in the Old Testament<\/p>\n<p>The evidence, as seen above, suggests that wine in the OT was not mixed with water and was looked on with favor when taken in moderation. Judges 9:13 presents wine as that “which cheers God and men.” Psalm 104:15 portrays wine similarly: “wine which makes man’s heart glad” (cf. also Est 1:10; Eccl 10:19; Is 55:1-2; Zec 10:7). The temperate use of wine was a normal and accepted part of life (Gn 14:18; Jgs 19:19; 1 Sm 16:20). Levitical priests in service at the temple (Lv 10:8-9), Nazirites (Nm 6:3), and the Recabites (Jer 35:1-6) were forbidden to drink wine.<\/p>\n<p>Wine had many uses in the OT world. The “drink offering” was wine (Ex 29:40; Lv 23:13), and the worshiper regularly brought wine when offering sacrifice (1 Sm 1:24). In addition, a supply of wine was kept in the temple for sacrificial purposes (1 Chr 9:29). At times, wine was used in helping the weak and sick (2 Sm 16:2; Prv 31:6).<\/p>\n<p>The strong drink of the OT seems to be closely related to Mesopotamian date wine. This same date wine, high in sugar content, must have also been high in alcohol content. One Hebrew word is consistently used as strong drink (Lv 10:9; Dt 29:6; 1 Sm 1:15; Prv 20:1; 31:6; Is 29:9). There is an equivalent word to this in Ugaritic, translated “drunk,” which parallels the normal word for wine.<\/p>\n<p>Negative reactions to intemperate wine drinking abound in the OT. Isaiah condemned those who drank wine to excess (Is 28:1-8). Many admonitions of drinking wine in excess are given in the Scriptures (Prv 20:1; 21:17; 23:20-21; 23:32-34).<\/p>\n<p class=\"h2\" id=\"WineintheNewTestament\">Wine in the New Testament<\/p>\n<p>Wine in the NT was a fermented beverage that was mixed with various amounts of water. It was also mixed with gall (Mt 27:34) and myrrh (Mk 15:23). Evidence strongly suggests that the wine used at the Lord’s Supper was a mixture of water and wine, probably three to one in agreement with the dictates of the Mishnah. The phrase “fruit of the vine” (Mt 26:27-29) is often interpreted to mean fresh grape juice. However, fresh grape juice would be all but impossible to find.<\/p>\n<p>The NT, as the OT, argues forcefully against the unrestrained use of wine. The biblical admonition is not to be drunk with wine (Eph 5:18; 1 Pt 4:3). Leaders in the church were to practice moderation in the use of wine (1 Tm 3:3, 8; Ti 1:7); the Greek says that they should “not be addicted to wine.”<\/p>\n<p><em>See also<\/em> Vines, Vineyard; Winepress.<\/p>","summary_ro":"WINE Beverage made from fermented grape juice. Origin Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 BC. The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth...","summary_en":"WINE Beverage made from fermented grape juice. Origin Noah was among the first to produce wine (Gn 9:21), presumably on the slopes of Mt Ararat. But wine making was not confined to that region, because Egypt, and later Greece, had a fondness for the juice. In fact, wine making was known to have existed in the prehistoric period of Mesopotamia and was brought to Egypt before 3000 BC. The word “wine” may be identified with words for vine, vineyard, and black grapes. The vine, which brings forth...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58175,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:18","title_en":"Study Note: Efeseni 5:18","content_ro":"<p><strong>5:18<\/strong> <em>The Holy Spirit<\/em><em>,<\/em> not <em>wine<\/em><em>,<\/em> should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • <em>be filled:<\/em> The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.<\/p>","content_en":"<p><strong>5:18<\/strong> <em>The Holy Spirit<\/em><em>,<\/em> not <em>wine<\/em><em>,<\/em> should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • <em>be filled:<\/em> The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.<\/p>","summary_ro":"5:18 The Holy Spirit, not wine, should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • be filled: The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.","summary_en":"5:18 The Holy Spirit, not wine, should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • be filled: The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85801,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:18","title_en":"Study Note: Efeseni 5:18","content_ro":"<p><strong>5:18<\/strong> <em>The Holy Spirit<\/em><em>,<\/em> not <em>wine<\/em><em>,<\/em> should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • <em>be filled:<\/em> The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.<\/p>","content_en":"<p><strong>5:18<\/strong> <em>The Holy Spirit<\/em><em>,<\/em> not <em>wine<\/em><em>,<\/em> should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • <em>be filled:<\/em> The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.<\/p>","summary_ro":"5:18 The Holy Spirit, not wine, should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • be filled: The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.","summary_en":"5:18 The Holy Spirit, not wine, should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • be filled: The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113427,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:18","title_en":"Study Note: Efeseni 5:18","content_ro":"<p><strong>5:18<\/strong> <em>The Holy Spirit<\/em><em>,<\/em> not <em>wine<\/em><em>,<\/em> should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • <em>be filled:<\/em> The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.<\/p>","content_en":"<p><strong>5:18<\/strong> <em>The Holy Spirit<\/em><em>,<\/em> not <em>wine<\/em><em>,<\/em> should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • <em>be filled:<\/em> The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.<\/p>","summary_ro":"5:18 The Holy Spirit, not wine, should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • be filled: The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.","summary_en":"5:18 The Holy Spirit, not wine, should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • be filled: The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141053,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:18","title_en":"Study Note: Efeseni 5:18","content_ro":"<p><strong>5:18<\/strong> <em>The Holy Spirit<\/em><em>,<\/em> not <em>wine<\/em><em>,<\/em> should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • <em>be filled:<\/em> The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.<\/p>","content_en":"<p><strong>5:18<\/strong> <em>The Holy Spirit<\/em><em>,<\/em> not <em>wine<\/em><em>,<\/em> should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • <em>be filled:<\/em> The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.<\/p>","summary_ro":"5:18 The Holy Spirit, not wine, should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • be filled: The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.","summary_en":"5:18 The Holy Spirit, not wine, should dominate believers’ lives (see Prov 23:29-35; cp. Acts 2:15-18). • be filled: The grammar here suggests that believers’ lives are to be continuously filled with and governed by the Holy Spirit.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61333,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67023,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67424,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Joy","title_en":"Christian Joy","content_ro":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","content_en":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","summary_ro":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","summary_en":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88959,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94649,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95050,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Joy","title_en":"Christian Joy","content_ro":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","content_en":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","summary_ro":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","summary_en":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116585,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122275,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122676,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Joy","title_en":"Christian Joy","content_ro":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","content_en":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","summary_ro":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","summary_en":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144211,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149901,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holy Spirit’s Work","title_en":"The Holy Spirit’s Work","content_ro":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","content_en":"<h3>The Holy Spirit’s Work<\/h3>\n<p>Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work.<\/p>\n<p>According to Paul, God gives his Holy Spirit to all who come into a saving relationship with Jesus Christ (1 Cor 6:19; Gal 3:2-5; Eph 1:13-14). The Spirit brings new life in Christ. He affirms believers’ salvation (1 Cor 6:11; 2 Thes 2:13) and their identity as children of God (Rom 8:9, 14-17).<\/p>\n<p>The Holy Spirit gives Christians power over sin (Rom 8:1-4), power to live a fruitful life (Gal 5:22-23), and power for ministry (1 Cor 12:1-31). Believers are to be continuously “filled with the Holy Spirit” (Eph 5:18), and though they experience the conflict between the flesh and the Spirit, they can please God by yielding to the Spirit’s guidance and power (Gal 5:16-18).<\/p>\n<p>The Holy Spirit enables Christians to understand God’s thoughts and ways (1 Cor 2:9-16). He gives spiritual gifts to believers to help the church grow (12:1-31). The Spirit leads and empowers worship as believers use the gifts that the Spirit has given them (14:26-33, 39-40).<\/p>\n<p>The Spirit guarantees that believers will receive all the blessings that God has promised (2 Cor 1:21-22; 5:1-5; Eph 1:13-14). The Spirit helps believers and prays for them in their human weakness (Rom 8:26-27). And the goal of the Spirit’s work is to make believers like Christ (Rom 8:28-29).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 14:15-17, 26; 15:26; 16:7-15; Acts 1:8; 2:4; 5:32; 6:1-7; 8:29, 39; 9:31; 13:1-5; 14:3; 15:28; 16:6; 20:28; Rom 8:1-4, 9, 14-17, 26-29; 1 Cor 2:9-16; 6:11, 19; 12:1-31; 14:1-33, 39-40; 2 Cor 1:22; 5:5; Gal 3:5; 5:16-18, 22-23; Eph 1:13-14; 5:18; 2 Thes 2:13; 2 Tim 3:16-17; Heb 2:4; 3:7-11, 15; 9:8; 10:15-17; 1 Pet 1:11-12; 2 Pet 1:20-21; 1 Jn 2:20, 27<\/p>","summary_ro":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","summary_en":"The Holy Spirit’s Work Different New Testament writers emphasized different aspects of the Holy Spirit’s work. John, for example, highlighted the Spirit’s role as teacher and revealer of God’s thoughts and ways (John 14:17, 26; 15:26; 16:13-15; 1 Jn 2:20, 27). Luke focused on the Spirit’s guidance and power for evangelism (Acts 1:8; 4:8-12, 31; 8:29-40; 13:9-12). Paul, meanwhile, provides a comprehensive view of the Spirit’s work. According to Paul, God gives his Holy Spirit to all who come i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150302,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Christian Joy","title_en":"Christian Joy","content_ro":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","content_en":"<h3>Christian Joy<\/h3>\n<p>In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16).<\/p>\n<p>Superficial happiness is dependent on circumstances. Christian joy is clearly different; it is rooted in a person’s relationship with the Lord, and it is resilient even in the midst of suffering and death. Joy comes in knowing that whatever happens, God will use everything for our ultimate good (see Rom 5:3-4; 8:28). Believers also have joy from the dynamic presence of God’s Spirit in their hearts (see Gal 5:22). The real secret to a joyful life is in continuously being “filled with the Holy Spirit” (see Eph 5:18). The attitudes of believers are not defined by outward circumstances, but by a relationship with the living God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>John 15:11; 16:24; Rom 5:3-4; 8:28; Gal 5:22; Eph 5:18; Phil 3:1; 4:4; 1 Thes 5:16<\/p>","summary_ro":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","summary_en":"Christian Joy In the last hours of his life, Jesus expressed a desire that his disciples “be filled with [his] joy” (see John 15:11; 16:20-24). The subject of joy emerges in a number of Paul’s letters and is a major theme in Philippians. Often when Paul encourages believers to be filled with joy, his words are directed toward those who are experiencing persecution—for example, believers in Philippi and Thessalonica (Phil 3:1; 4:4; 1 Thes 5:16). Superficial happiness is dependent on circumstan...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":26648,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Music","title_en":"Music","content_ro":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","content_en":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","summary_ro":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","summary_en":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31106,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Praise","title_en":"Praise","content_ro":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","content_en":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","summary_ro":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","summary_en":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36270,"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":40314,"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":58176,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:19","title_en":"Study Note: Efeseni 5:19","content_ro":"<p><strong>5:19-20<\/strong> Lives filled with the Holy Spirit will be expressed in <em>singing<\/em> . . . <em>and making music<\/em> (Col 3:16-17). Joyful praise, worship, and giving <em>thanks<\/em> are fitting responses to God’s saving grace. • <em>among yourselves:<\/em> Singing together builds up the body of Christ. • The <em>Lord<\/em> hears the <em>music<\/em> in our <em>hearts<\/em>. • <em>in the name of our Lord Jesus Christ:<\/em> Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).<\/p>","content_en":"<p><strong>5:19-20<\/strong> Lives filled with the Holy Spirit will be expressed in <em>singing<\/em> . . . <em>and making music<\/em> (Col 3:16-17). Joyful praise, worship, and giving <em>thanks<\/em> are fitting responses to God’s saving grace. • <em>among yourselves:<\/em> Singing together builds up the body of Christ. • The <em>Lord<\/em> hears the <em>music<\/em> in our <em>hearts<\/em>. • <em>in the name of our Lord Jesus Christ:<\/em> Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).<\/p>","summary_ro":"5:19-20 Lives filled with the Holy Spirit will be expressed in singing . . . and making music (Col 3:16-17). Joyful praise, worship, and giving thanks are fitting responses to God’s saving grace. • among yourselves: Singing together builds up the body of Christ. • The Lord hears the music in our hearts. • in the name of our Lord Jesus Christ: Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).","summary_en":"5:19-20 Lives filled with the Holy Spirit will be expressed in singing . . . and making music (Col 3:16-17). Joyful praise, worship, and giving thanks are fitting responses to God’s saving grace. • among yourselves: Singing together builds up the body of Christ. • The Lord hears the music in our hearts. • in the name of our Lord Jesus Christ: Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85802,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:19","title_en":"Study Note: Efeseni 5:19","content_ro":"<p><strong>5:19-20<\/strong> Lives filled with the Holy Spirit will be expressed in <em>singing<\/em> . . . <em>and making music<\/em> (Col 3:16-17). Joyful praise, worship, and giving <em>thanks<\/em> are fitting responses to God’s saving grace. • <em>among yourselves:<\/em> Singing together builds up the body of Christ. • The <em>Lord<\/em> hears the <em>music<\/em> in our <em>hearts<\/em>. • <em>in the name of our Lord Jesus Christ:<\/em> Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).<\/p>","content_en":"<p><strong>5:19-20<\/strong> Lives filled with the Holy Spirit will be expressed in <em>singing<\/em> . . . <em>and making music<\/em> (Col 3:16-17). Joyful praise, worship, and giving <em>thanks<\/em> are fitting responses to God’s saving grace. • <em>among yourselves:<\/em> Singing together builds up the body of Christ. • The <em>Lord<\/em> hears the <em>music<\/em> in our <em>hearts<\/em>. • <em>in the name of our Lord Jesus Christ:<\/em> Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).<\/p>","summary_ro":"5:19-20 Lives filled with the Holy Spirit will be expressed in singing . . . and making music (Col 3:16-17). Joyful praise, worship, and giving thanks are fitting responses to God’s saving grace. • among yourselves: Singing together builds up the body of Christ. • The Lord hears the music in our hearts. • in the name of our Lord Jesus Christ: Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).","summary_en":"5:19-20 Lives filled with the Holy Spirit will be expressed in singing . . . and making music (Col 3:16-17). Joyful praise, worship, and giving thanks are fitting responses to God’s saving grace. • among yourselves: Singing together builds up the body of Christ. • The Lord hears the music in our hearts. • in the name of our Lord Jesus Christ: Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113428,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:19","title_en":"Study Note: Efeseni 5:19","content_ro":"<p><strong>5:19-20<\/strong> Lives filled with the Holy Spirit will be expressed in <em>singing<\/em> . . . <em>and making music<\/em> (Col 3:16-17). Joyful praise, worship, and giving <em>thanks<\/em> are fitting responses to God’s saving grace. • <em>among yourselves:<\/em> Singing together builds up the body of Christ. • The <em>Lord<\/em> hears the <em>music<\/em> in our <em>hearts<\/em>. • <em>in the name of our Lord Jesus Christ:<\/em> Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).<\/p>","content_en":"<p><strong>5:19-20<\/strong> Lives filled with the Holy Spirit will be expressed in <em>singing<\/em> . . . <em>and making music<\/em> (Col 3:16-17). Joyful praise, worship, and giving <em>thanks<\/em> are fitting responses to God’s saving grace. • <em>among yourselves:<\/em> Singing together builds up the body of Christ. • The <em>Lord<\/em> hears the <em>music<\/em> in our <em>hearts<\/em>. • <em>in the name of our Lord Jesus Christ:<\/em> Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).<\/p>","summary_ro":"5:19-20 Lives filled with the Holy Spirit will be expressed in singing . . . and making music (Col 3:16-17). Joyful praise, worship, and giving thanks are fitting responses to God’s saving grace. • among yourselves: Singing together builds up the body of Christ. • The Lord hears the music in our hearts. • in the name of our Lord Jesus Christ: Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).","summary_en":"5:19-20 Lives filled with the Holy Spirit will be expressed in singing . . . and making music (Col 3:16-17). Joyful praise, worship, and giving thanks are fitting responses to God’s saving grace. • among yourselves: Singing together builds up the body of Christ. • The Lord hears the music in our hearts. • in the name of our Lord Jesus Christ: Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141054,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:19","title_en":"Study Note: Efeseni 5:19","content_ro":"<p><strong>5:19-20<\/strong> Lives filled with the Holy Spirit will be expressed in <em>singing<\/em> . . . <em>and making music<\/em> (Col 3:16-17). Joyful praise, worship, and giving <em>thanks<\/em> are fitting responses to God’s saving grace. • <em>among yourselves:<\/em> Singing together builds up the body of Christ. • The <em>Lord<\/em> hears the <em>music<\/em> in our <em>hearts<\/em>. • <em>in the name of our Lord Jesus Christ:<\/em> Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).<\/p>","content_en":"<p><strong>5:19-20<\/strong> Lives filled with the Holy Spirit will be expressed in <em>singing<\/em> . . . <em>and making music<\/em> (Col 3:16-17). Joyful praise, worship, and giving <em>thanks<\/em> are fitting responses to God’s saving grace. • <em>among yourselves:<\/em> Singing together builds up the body of Christ. • The <em>Lord<\/em> hears the <em>music<\/em> in our <em>hearts<\/em>. • <em>in the name of our Lord Jesus Christ:<\/em> Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).<\/p>","summary_ro":"5:19-20 Lives filled with the Holy Spirit will be expressed in singing . . . and making music (Col 3:16-17). Joyful praise, worship, and giving thanks are fitting responses to God’s saving grace. • among yourselves: Singing together builds up the body of Christ. • The Lord hears the music in our hearts. • in the name of our Lord Jesus Christ: Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).","summary_en":"5:19-20 Lives filled with the Holy Spirit will be expressed in singing . . . and making music (Col 3:16-17). Joyful praise, worship, and giving thanks are fitting responses to God’s saving grace. • among yourselves: Singing together builds up the body of Christ. • The Lord hears the music in our hearts. • in the name of our Lord Jesus Christ: Jesus Christ is our mediator and representative as we approach God (cp. John 14:13-14; 16:23-27; Rev 22:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61295,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88921,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116547,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144173,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":14792,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gratitude","title_en":"Gratitude","content_ro":"<h3>GRATITUDE<\/h3>\n<p>Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.<\/p>\n<p>In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1-4; 33:6-9; 104:1-24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8-12). When they received bad news, they also gave thanks, trusting that he was a just God (Jb 1:21).<\/p>\n<p>These same sentiments are found in later Jewish writings such as the Talmud. The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Pss 18:17; 30:1; 44:1-8) and from death (Ps 30:8-12; Is 38:18-20; (2) for forgiveness of sin (Pss 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Pss 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Pss 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20-21).<\/p>\n<p>Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12-13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss 145:7; 149:1), and music and dance (Ps 150:3-5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9-15; 2 Chr 30:21-22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4). This custom was carried on by the kings Solomon (2 Chr 5:12-13) and Hezekiah (2 Chr 31:2) and by those who returned from the exile (Neh 11:17; 12:24, 27).<\/p>\n<p>In the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. The apostle Paul thanked God for that gift of grace (1 Cor 1:4; 2 Cor 9:15) and the ability to preach the gospel (2 Cor 2:14; 1 Tm 1:12). Paul thankfully participated in the spiritual gifts (1 Cor 14:18). Gratitude for love and faith among believers pervades his letters (Rom 6:17; Eph 1:15-16; Phil 1:3-5; Col 1:3-4; 1 Thes 1:2-3).<\/p>\n<p>Because the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom 14:6; 1 Thes 5:18). He commanded Christians to pray with thanksgiving (Phil 4:6; Col 4:2) in the name of Christ, who has made all thanksgiving possible (Eph 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24).<\/p>","content_en":"<h3>GRATITUDE<\/h3>\n<p>Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.<\/p>\n<p>In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1-4; 33:6-9; 104:1-24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8-12). When they received bad news, they also gave thanks, trusting that he was a just God (Jb 1:21).<\/p>\n<p>These same sentiments are found in later Jewish writings such as the Talmud. The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Pss 18:17; 30:1; 44:1-8) and from death (Ps 30:8-12; Is 38:18-20; (2) for forgiveness of sin (Pss 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Pss 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Pss 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20-21).<\/p>\n<p>Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12-13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss 145:7; 149:1), and music and dance (Ps 150:3-5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9-15; 2 Chr 30:21-22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4). This custom was carried on by the kings Solomon (2 Chr 5:12-13) and Hezekiah (2 Chr 31:2) and by those who returned from the exile (Neh 11:17; 12:24, 27).<\/p>\n<p>In the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. The apostle Paul thanked God for that gift of grace (1 Cor 1:4; 2 Cor 9:15) and the ability to preach the gospel (2 Cor 2:14; 1 Tm 1:12). Paul thankfully participated in the spiritual gifts (1 Cor 14:18). Gratitude for love and faith among believers pervades his letters (Rom 6:17; Eph 1:15-16; Phil 1:3-5; Col 1:3-4; 1 Thes 1:2-3).<\/p>\n<p>Because the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom 14:6; 1 Thes 5:18). He commanded Christians to pray with thanksgiving (Phil 4:6; Col 4:2) in the name of Christ, who has made all thanksgiving possible (Eph 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24).<\/p>","summary_ro":"GRATITUDE Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God. In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him...","summary_en":"GRATITUDE Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God. In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17623,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Intercession","title_en":"of Christ*, Intercession","content_ro":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","content_en":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","summary_ro":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","summary_en":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62338,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89964,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117590,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145216,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complaints","title_en":"Complaints","content_ro":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","content_en":"<h3>Complaints<\/h3>\n<p>The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8).<\/p>\n<p>Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindicate himself, but God upheld Job’s innocence. In a gracious but firm act of self-revelation, God rebuked Job for his overreaching self-defense and implied criticism of God’s fairness. God shifted Job’s focus away from his troubles and toward God himself (Job 38–41).<\/p>\n<p>Scripture admonishes us to rejoice and give thanks in all situations (Eph 5:20; Phil 4:4; 1 Thes 5:16-18). It also calls us to endure through suffering and to persist in prayer (Jas 5:10-18). If we do want to complain in prayer, we should follow the pattern of the psalms, which lead us past ourselves and back to God (see, e.g., Ps 13). Job’s positive example (Jas 5:11) is not so much in how he responded to his troubles or to his comforters but in how he responded to God (Job 40:3-5; 42:1-6). In the midst of difficult and confusing situations that may precipitate a desire to complain, we can still acknowledge the sovereignty and goodness of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 4:13-14; Exod 16:2-18; Num 14:27-37; 1 Kgs 19:3-18; Job 3:1-26; 6:1–7:21; Pss 38; 39; 44; 73; Jer 20:14-18; Jon 4:1-11; Matt 27:46; John 6:41-59; 1 Cor 10:1-10; Eph 5:20; Phil 2:14-15; Jas 5:9-11<\/p>","summary_ro":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","summary_en":"Complaints The Bible generally depicts complaining as wrong. For example, God judged the Israelites for grumbling about their hardships in the wilderness (Num 14:27-37). Job complained mightily and earned God’s rebuke for it, yet God ultimately confirmed Job’s righteousness and rejected those who tried to stop him from complaining (Job 42:7-8). Job’s fundamental complaint was that God did not give him a fair hearing to demonstrate his innocence. Job’s friends attacked him for trying to vindic...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":10920,"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":12107,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fear","title_en":"Fear","content_ro":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","content_en":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","summary_ro":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","summary_en":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14732,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Grace","title_en":"Grace","content_ro":"<h3>GRACE<\/h3>\n<p>The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\n<p>Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\n<p class=\"h2\" id=\"GraceintheOldTestament\">Grace in the Old Testament<\/p>\n<p>Early in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, <span>rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, <span>rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\n<p>Divine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, <span>rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\n<p>The divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\n<p>As a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\n<p class=\"h2\" id=\"GraceintheNewTestament\">Grace in the New Testament<\/p>\n<p>The concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\n<p>God’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\n<p>God’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\n<p>Finally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\n<p>The essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\n<p>Because Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of <span class=\"hebrew\" lang=\"he\">shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","content_en":"<h3>GRACE<\/h3>\n<p>The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people.<\/p>\n<p>Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT.<\/p>\n<p class=\"h2\" id=\"GraceintheOldTestament\">Grace in the Old Testament<\/p>\n<p>Early in the narrative of the OT, God reveals himself as a “God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Ex 34:6, <span>rsv<\/span>). As a result, it becomes possible for undeserving humans to approach him with the prayer, “If now I have found favor [or grace] in thy sight, O Lord, . . .” (Ex 34:9, <span>rsv<\/span>). Through divine initiative, human alienation from God is turned by him into a state of unmerited acceptance that opens the way for reconciliation and redemptive usefulness.<\/p>\n<p>Divine grace was already operative in the Garden of Eden when God responded to the debacle of the fall with the promise of redemption (Gn 3:15) and solicitous care rather than with abandonment or retributive annihilation. The call to Abraham was an extension of grace, not only to him as an individual, but through him as a means of universal outreach. As an inseparable part of God’s promise of individual blessing to Abraham and of a national blessing to his descendants, the indication was given that the individual and the national blessings would be instrumental in bringing about a universal blessing to “all the families of the earth” (Gn 12:2-3). Consequently, both the election of Abraham and the promise of universal blessing find expression in a God-given covenant, the object of which is to extend God’s grace to the whole human race. In a solemn confirmation of the promise to Abraham, God affirmed, “My covenant is with you, and you shall be the father of a multitude of nations. . . . And I will establish my covenant between me and you and your descendants after you throughout their generations for an everlasting covenant” (Gn 17:4, 7, <span>rsv<\/span>). This promise was to be understood as finding fulfillment on the basis of grace, not of race, so that it would become applicable to all Abraham’s offspring—not only to Jewish believers, his racial descendants, but also to his spiritual descendants, believers from all nations who profess a faith like Abraham’s (Rom 4:16). Thus, from the perspective of divine grace, the election of Abraham and of national Israel was not an end in itself. It was God’s plan for extending his redemptive designs to all believers, from all nations. In extending his grace to Abraham, God was establishing the beginnings of the church, the community of grace.<\/p>\n<p>The divine particularism evidenced in the election of Abraham and in his becoming the recipient of God’s grace provides a model for the selection of all the individuals used by God in the history of redemption. Beyond the benefits of grace accorded to individuals such as Abraham, David, the prophets, and later the apostles, by virtue of their call, loomed the potential of their contributions to the fulfillment of the covenant of God on behalf of the community of those who share the faith of Abraham—the church. In the gracious dealings of God with Israel, with its patriarchs and its leaders, God was laying the basis for his outreach of grace to the church universal. God’s gracious interventions in the old covenant were intended to manifest the ultimacy of the church in his redemptive purposes. In the exercise of their ministries, the prophets of the old covenant knew that they were serving not themselves but the church (1 Pt 1:10-12).<\/p>\n<p>As a transitional, mediatory expression of divine grace, the institutions of the old covenant possessed only a temporary validity that has been superseded by the ultimate manifestations of God’s grace in the new covenant (Heb 8:6-7). Consequently, the old covenant was to become obsolete and replaced by a new covenant that would display the full manifestation of God’s grace. The proverbial tension between law and grace becomes intelligible in this perspective. Like the election of racial Israel, the law (as one of the most visible institutions of the old covenant) was a temporary measure of divine grace accorded to anticipate and prepare the covenant of justification through grace by faith in Jesus Christ (Gal 3:23-29; Heb 10:1).<\/p>\n<p class=\"h2\" id=\"GraceintheNewTestament\">Grace in the New Testament<\/p>\n<p>The concept of grace defined as God’s active involvement on behalf of his people receives a sharper focus in the NT. Divine grace becomes embodied in the person of Jesus Christ, who demonstrates visibly the dynamic nature of God’s grace and fulfills in his ministry of redemption the old covenant promises relative to God’s gracious dealings with humanity (Jn 1:14, 17).<\/p>\n<p>God’s grace manifested in Jesus Christ makes it possible for God to forgive sinners and to gather them in the church, the new covenant community. During his ministry, Jesus repeatedly pronounced the words of forgiveness on a great number of sinners and ministered God’s benevolent succor to a variety of desperate human needs. Through teachings such as the father’s forgiveness of the prodigal son and the search for the lost sheep, Jesus made it clear that he had come to seek and save those who were lost. But ultimately it was his redemptive death on the cross that opened wide the gate of salvation for repentant sinners to find access to God’s forgiving and restorative grace. This simple truth is formulated in the doctrine of justification by faith through grace (Rom 3:23; Ti 3:7). According to this teaching, God’s gracious provision of the substitutionary death of Christ enables him to pronounce a verdict of “just” or “not guilty” on repentant sinners and to include them in his eternal purposes. As a result, they enter into the realm of God’s gracious activity, which enables them to implement the process of individual sanctification in cooperation with the Holy Spirit.<\/p>\n<p>God’s grace manifested in Jesus Christ also makes it possible for God to bestow on believers undeserved benefits that enrich their lives and unite them together in the church, the body of Christ. Their acceptance on the basis of grace endows them with a new status as children of God, members of the household of God, so that they relate to him as to their heavenly Father (Gal 4:4-6). Consequently, they become members of a community where race, class, and sex distinctions are irrelevant, since they all became equal inheritors of God’s age-long promise to Abraham of universal blessing (3:28-29). In order to enrich their individual lives and to assure the usefulness of their participation in the life of the new community, the Holy Spirit graciously energizes believers with a variety of gifts for the performance of ministries designed to benefit the church (Rom 12:6-8). Foremost among those ministries is that of apostle, itself closely linked to God’s gracious provision (1:5; 15:15-16) since it combines with the ministry of the prophets of old to provide the foundational structure of the church (Eph 2:20). Because the riches of divine grace are freely lavished upon believers in their community life upon earth (1:7-8), the church translated into eternity will demonstrate, by its very existence, the immeasurable riches of God’s grace in Jesus Christ (2:6).<\/p>\n<p>Finally, God’s grace manifested in Jesus Christ makes it possible for God to cause believers to reflect his grace in their character and relationships. The irreducible condition for receiving God’s grace is humility (Jas 4:6; 1 Pt 5:5). Such humility in relation to God enables believers to practice humility in regard to other people. From a position of grace, they can set aside selfishness and conceit in order to treat others with deference (Phil 2:3-4) in an attitude of mutual servanthood (Eph 5:21), and in a spirit of mutual forgiveness (Mt 18:23-35) so that even their communication can exhibit divine grace (Col 4:6). Since the grace of Jesus Christ constitutes the existential context of the lives and relationships of believers, they are exhorted not to pervert the grace of God into ungodly practice (Jude 1:4) but instead to grow in the grace of the Lord (2 Pt 3:18).<\/p>\n<p>The essential meaning of grace in the Bible refers to God’s disposition to exercise goodwill toward his creatures. This favorable disposition of God finds its supreme expression in Jesus Christ. By its very definition, this grace is rendered fully accessible to all humans with no other precondition than a repentant desire to receive it (Ti 2:11-12). As a result, the human condition of alienation from God and from his purposes becomes replaced with access to the otherwise unapproachable majesty of God represented by a throne, so that his grace may become available to meet human need (Heb 4:16). The tragic alternative to receiving God’s grace is to remain in hopeless alienation or to pursue sterile attempts to merit God’s favor through human efforts doomed to futility (Rom 1:21). God’s unconditional acceptance of sinners may be conditioned only by their rejection of his acceptance.<\/p>\n<p>Because Christ represents the fulfillment, the embodiment, and the dispenser of divine grace, the early Christians freely referred to God’s grace as “the grace of our Lord Jesus Christ.” This grace was conceived as being so basic and so pervasive to their individual lives and to the existence of their communities of faith that they naturally coupled the traditional greeting of <span class=\"hebrew\" lang=\"he\">shalom<\/span> (“peace”) with a reference to the grace of Jesus Christ. This is the reason for the ubiquitous repetition of numerous variations on the basic greeting formula found in almost every book of the NT, “The grace of our Lord Jesus Christ be with you all” (2 Thes 3:18).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Love; Mercy.<\/p>","summary_ro":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","summary_en":"GRACE The gift of God as expressed in his actions of extending mercy, loving-kindness, and salvation to people. Grace is the dimension of divine activity that enables God to confront human indifference and rebellion with an inexhaustible capacity to forgive and to bless. God is gracious in action. The doctrine of divine grace underlies the thought of both the OT and NT. However, the OT merely anticipates and prepares for the full expression of grace that becomes manifest in the NT. Grace in t...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58177,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:21","title_en":"Study Note: Efeseni 5:21","content_ro":"<p><strong>5:21–6:9<\/strong> Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.<\/p>","content_en":"<p><strong>5:21–6:9<\/strong> Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.<\/p>","summary_ro":"5:21–6:9 Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.","summary_en":"5:21–6:9 Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58178,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:21","title_en":"Study Note: Efeseni 5:21","content_ro":"<p><strong>5:21<\/strong> <em>And further, submit to one another:<\/em> The verb form links it with the command to <em>be filled<\/em> (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but <em>out of reverence for Christ<\/em>.<\/p>","content_en":"<p><strong>5:21<\/strong> <em>And further, submit to one another:<\/em> The verb form links it with the command to <em>be filled<\/em> (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but <em>out of reverence for Christ<\/em>.<\/p>","summary_ro":"5:21 And further, submit to one another: The verb form links it with the command to be filled (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but out of reverence for Christ.","summary_en":"5:21 And further, submit to one another: The verb form links it with the command to be filled (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but out of reverence for Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85803,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:21","title_en":"Study Note: Efeseni 5:21","content_ro":"<p><strong>5:21–6:9<\/strong> Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.<\/p>","content_en":"<p><strong>5:21–6:9<\/strong> Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.<\/p>","summary_ro":"5:21–6:9 Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.","summary_en":"5:21–6:9 Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85804,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:21","title_en":"Study Note: Efeseni 5:21","content_ro":"<p><strong>5:21<\/strong> <em>And further, submit to one another:<\/em> The verb form links it with the command to <em>be filled<\/em> (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but <em>out of reverence for Christ<\/em>.<\/p>","content_en":"<p><strong>5:21<\/strong> <em>And further, submit to one another:<\/em> The verb form links it with the command to <em>be filled<\/em> (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but <em>out of reverence for Christ<\/em>.<\/p>","summary_ro":"5:21 And further, submit to one another: The verb form links it with the command to be filled (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but out of reverence for Christ.","summary_en":"5:21 And further, submit to one another: The verb form links it with the command to be filled (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but out of reverence for Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113429,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:21","title_en":"Study Note: Efeseni 5:21","content_ro":"<p><strong>5:21–6:9<\/strong> Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.<\/p>","content_en":"<p><strong>5:21–6:9<\/strong> Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.<\/p>","summary_ro":"5:21–6:9 Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.","summary_en":"5:21–6:9 Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113430,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:21","title_en":"Study Note: Efeseni 5:21","content_ro":"<p><strong>5:21<\/strong> <em>And further, submit to one another:<\/em> The verb form links it with the command to <em>be filled<\/em> (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but <em>out of reverence for Christ<\/em>.<\/p>","content_en":"<p><strong>5:21<\/strong> <em>And further, submit to one another:<\/em> The verb form links it with the command to <em>be filled<\/em> (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but <em>out of reverence for Christ<\/em>.<\/p>","summary_ro":"5:21 And further, submit to one another: The verb form links it with the command to be filled (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but out of reverence for Christ.","summary_en":"5:21 And further, submit to one another: The verb form links it with the command to be filled (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but out of reverence for Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141055,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:21","title_en":"Study Note: Efeseni 5:21","content_ro":"<p><strong>5:21–6:9<\/strong> Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.<\/p>","content_en":"<p><strong>5:21–6:9<\/strong> Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.<\/p>","summary_ro":"5:21–6:9 Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.","summary_en":"5:21–6:9 Paul gives specific instructions on how believers are to relate to one another in a Christian home (see also Col 3:18–4:1; 1 Pet 2:18–3:7). Love and respect are to characterize all relationships in the body of Christ as an expression of believers’ commitment to the Lord himself.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141056,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:21","title_en":"Study Note: Efeseni 5:21","content_ro":"<p><strong>5:21<\/strong> <em>And further, submit to one another:<\/em> The verb form links it with the command to <em>be filled<\/em> (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but <em>out of reverence for Christ<\/em>.<\/p>","content_en":"<p><strong>5:21<\/strong> <em>And further, submit to one another:<\/em> The verb form links it with the command to <em>be filled<\/em> (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but <em>out of reverence for Christ<\/em>.<\/p>","summary_ro":"5:21 And further, submit to one another: The verb form links it with the command to be filled (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but out of reverence for Christ.","summary_en":"5:21 And further, submit to one another: The verb form links it with the command to be filled (5:18). This general instruction (cp. Phil 2:3) applies to all three relationships that Paul discusses: wives and husbands (Eph 5:22-33), children and their parents (6:1-4), and slaves and their masters (6:5-9). For believers, submission is not expressed out of fear or desire for personal gain, but out of reverence for Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59718,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67503,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Household","title_en":"The Household","content_ro":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","content_en":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","summary_ro":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","summary_en":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87344,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95129,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Household","title_en":"The Household","content_ro":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","content_en":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","summary_ro":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","summary_en":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114970,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122755,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Household","title_en":"The Household","content_ro":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","content_en":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","summary_ro":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","summary_en":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142596,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Biblical Marriage","title_en":"Biblical Marriage","content_ro":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","content_en":"<h3>Biblical Marriage<\/h3>\n<p>At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not private. It is legally declared in public, with community recognition, witnesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).<\/p>\n<p>Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel (see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16; Hos 2:19-20), and then with the church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev 19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; 24:65-67; Ps 45:8-15; Isa 54:5; Hos 2:19-20; Mal 2:10-16; 1 Cor 7:1-40; 2 Cor 6:14-16; Eph 5:21-33; Heb 13:4; 1 Pet 3:1-7<\/p>","summary_ro":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","summary_en":"Biblical Marriage At the first wedding, God the Father gave the bride away to the groom and witnessed the couple’s interaction in his sanctuary-garden (Gen 2:18-25). Biblical marriage is a binding covenant commitment before God. Breaching that covenant (e.g., through adultery) is a sin against people and against God, who is a divine witness to and guarantor of the marriage covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage is exclusive, it is not pr...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150381,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Household","title_en":"The Household","content_ro":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","content_en":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","summary_ro":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","summary_en":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":5700,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Bride","title_en":"of Christ*, Bride","content_ro":"<h3>BRIDE OF CHRIST*<\/h3>\n<p>One of the NT metaphors for the church. In it Christ is pictured as a husband, and the church as his bride.<\/p>\n<p>Addressing the church at Corinth, the apostle Paul referred to himself as the one who gave the church to Christ, presenting her as a pure bride to her one husband (2 Cor 11:2-3). In ancient Near Eastern culture the father gave his daughter in marriage to the bridegroom, assuring him of her purity. To Paul, understanding himself as the church’s spiritual father (1 Cor 4:15), the thought of the church as his daughter sprang readily to mind. To be Christ’s pure bride requires the church to have pure and simple devotion. Like a concerned father, Paul was worried that the young bride (the church) might commit adultery by her willingness to accept “another Jesus,” “another Spirit,” or “a different gospel” (2 Cor 11:4). As between marriage partners, the relation between the church and Christ is governed by a covenant of mutual faithfulness. Disloyalty shatters the covenant.<\/p>\n<p>The OT furnished Paul a rich background for that image of the church. God’s covenant with Israel was commonly pictured as a marriage pledge, with Israel as God’s bride. Through the prophet Jeremiah, the Lord said to Israel: “I remember the devotion of your youth, your love as a bride” (Jer 2:2, <span>rsv<\/span>). He went on to lament the fact that Israel had been faithless; by going after other gods, she had actually prostituted herself and become an adulteress (Jer 3:6-9, 20).<\/p>\n<p>The theme of Israel’s desertion of her lover (God) was explicitly treated in Ezekiel 16 and in Hosea. The terms “harlotry” and “whoredom” were used to connote disloyalty to Yahweh and allegiance to other gods. Thus, adultery and idolatry became synonymous. Through his own struggles with a faithless wife, the prophet Hosea experienced God’s agony over his bride Israel and his longing for her to return. Hosea was given a vision of a future day in which God would betroth his people to him forever in steadfast love and faithfulness (Hos 2:19-20). That vision may have enabled Paul to transfer the image of Israel as God’s bride to the church as the bride of Christ.<\/p>\n<p>In Ephesians 5:22-33, the relationship between Christ and his church is compared to the relationship between a husband and wife. The image is taken from the common understanding of the husband-wife relationship in that part of the world. The church’s submission to Christ is compared with the wife’s submission to the husband, but the stress of the passage is on the role of the husband: he is to love her as Christ loved the church and gave himself up for her. Christ relates to the whole church on the basis of self-sacrificial love. Just as a husband is joined to his wife, with a mutual interdependence so intimate that they become one, so Christ and his church become one body. As the man’s love for his wife intends her wholeness, so Christ’s love of the church intends her completeness.<\/p>\n<p>A variation on the theme is found in John the Baptist’s testimony to Jesus (Jn 3:29). John saw himself as “the Bridegroom’s friend” who, according to Jewish custom, takes care of the wedding arrangements. The Messiah is identified with the bridegroom to whom the bride (his messianic community) belongs and who comes to claim that bride.<\/p>\n<p>In Revelation 19 and 21 the metaphor of the church as the Messiah’s bride is further developed. The vision in Revelation 19:7-8 announces the marriage of the Lamb (Christ) to the bride (church). In Revelation 21 the vision depicts the new Jerusalem coming down from heaven, “prepared as a bride adorned for her husband” (v 2). Then the seer is invited to behold “the Bride, the wife of the Lamb” (v 9) and to see the Holy City “coming down out of heaven from God” (v 10). The new Jerusalem is identified as the people of God, the bride of Christ, among whom and with whom God will be present forever.<\/p>\n<p><em>See also<\/em> Church; Jerusalem, New.<\/p>","content_en":"<h3>BRIDE OF CHRIST*<\/h3>\n<p>One of the NT metaphors for the church. In it Christ is pictured as a husband, and the church as his bride.<\/p>\n<p>Addressing the church at Corinth, the apostle Paul referred to himself as the one who gave the church to Christ, presenting her as a pure bride to her one husband (2 Cor 11:2-3). In ancient Near Eastern culture the father gave his daughter in marriage to the bridegroom, assuring him of her purity. To Paul, understanding himself as the church’s spiritual father (1 Cor 4:15), the thought of the church as his daughter sprang readily to mind. To be Christ’s pure bride requires the church to have pure and simple devotion. Like a concerned father, Paul was worried that the young bride (the church) might commit adultery by her willingness to accept “another Jesus,” “another Spirit,” or “a different gospel” (2 Cor 11:4). As between marriage partners, the relation between the church and Christ is governed by a covenant of mutual faithfulness. Disloyalty shatters the covenant.<\/p>\n<p>The OT furnished Paul a rich background for that image of the church. God’s covenant with Israel was commonly pictured as a marriage pledge, with Israel as God’s bride. Through the prophet Jeremiah, the Lord said to Israel: “I remember the devotion of your youth, your love as a bride” (Jer 2:2, <span>rsv<\/span>). He went on to lament the fact that Israel had been faithless; by going after other gods, she had actually prostituted herself and become an adulteress (Jer 3:6-9, 20).<\/p>\n<p>The theme of Israel’s desertion of her lover (God) was explicitly treated in Ezekiel 16 and in Hosea. The terms “harlotry” and “whoredom” were used to connote disloyalty to Yahweh and allegiance to other gods. Thus, adultery and idolatry became synonymous. Through his own struggles with a faithless wife, the prophet Hosea experienced God’s agony over his bride Israel and his longing for her to return. Hosea was given a vision of a future day in which God would betroth his people to him forever in steadfast love and faithfulness (Hos 2:19-20). That vision may have enabled Paul to transfer the image of Israel as God’s bride to the church as the bride of Christ.<\/p>\n<p>In Ephesians 5:22-33, the relationship between Christ and his church is compared to the relationship between a husband and wife. The image is taken from the common understanding of the husband-wife relationship in that part of the world. The church’s submission to Christ is compared with the wife’s submission to the husband, but the stress of the passage is on the role of the husband: he is to love her as Christ loved the church and gave himself up for her. Christ relates to the whole church on the basis of self-sacrificial love. Just as a husband is joined to his wife, with a mutual interdependence so intimate that they become one, so Christ and his church become one body. As the man’s love for his wife intends her wholeness, so Christ’s love of the church intends her completeness.<\/p>\n<p>A variation on the theme is found in John the Baptist’s testimony to Jesus (Jn 3:29). John saw himself as “the Bridegroom’s friend” who, according to Jewish custom, takes care of the wedding arrangements. The Messiah is identified with the bridegroom to whom the bride (his messianic community) belongs and who comes to claim that bride.<\/p>\n<p>In Revelation 19 and 21 the metaphor of the church as the Messiah’s bride is further developed. The vision in Revelation 19:7-8 announces the marriage of the Lamb (Christ) to the bride (church). In Revelation 21 the vision depicts the new Jerusalem coming down from heaven, “prepared as a bride adorned for her husband” (v 2). Then the seer is invited to behold “the Bride, the wife of the Lamb” (v 9) and to see the Holy City “coming down out of heaven from God” (v 10). The new Jerusalem is identified as the people of God, the bride of Christ, among whom and with whom God will be present forever.<\/p>\n<p><em>See also<\/em> Church; Jerusalem, New.<\/p>","summary_ro":"BRIDE OF CHRIST* One of the NT metaphors for the church. In it Christ is pictured as a husband, and the church as his bride. Addressing the church at Corinth, the apostle Paul referred to himself as the one who gave the church to Christ, presenting her as a pure bride to her one husband (2 Cor 11:2-3). In ancient Near Eastern culture the father gave his daughter in marriage to the bridegroom, assuring him of her purity. To Paul, understanding himself as the church’s spiritual father (1 Cor 4:...","summary_en":"BRIDE OF CHRIST* One of the NT metaphors for the church. In it Christ is pictured as a husband, and the church as his bride. Addressing the church at Corinth, the apostle Paul referred to himself as the one who gave the church to Christ, presenting her as a pure bride to her one husband (2 Cor 11:2-3). In ancient Near Eastern culture the father gave his daughter in marriage to the bridegroom, assuring him of her purity. To Paul, understanding himself as the church’s spiritual father (1 Cor 4:...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10898,"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":28092,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38549,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Woman","title_en":"Woman","content_ro":"<h3>WOMAN<\/h3>\n<p>Man’s companion created by God.<\/p>\n<p class=\"h2\" id=\"HerCreation\">Her Creation<\/p>\n<p>Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submission to his dominance. Rather, they are pictured together, the male and the female, as the representation of their Maker.<\/p>\n<p>Genesis 2:20-25 is the second portrayal of the creation of the first woman. In Genesis 2 the male was made before the female, a point that seems to give him some precedence. This may not be pressed too far, however, as the pattern in the creation texts is to move progressively from the lesser to the finer work! Yet it is because of his prior creation that the male is given the prerogative to name the female (Gn 2:23). In Semitic thought, the giving of names signifies dominion or ownership. This means that Adam’s naming of his wife was an act of lordship. However, the name that he gives her is the equivalent to his own, meaning the male affirmed her equality with him. Paradoxically, then, this hierarchical relationship is also a relationship of equals.<\/p>\n<p>The situation in Genesis 1 and 2 reveals a balanced relationship between the man and the woman who were the parents of all mankind: two persons who were altogether equal in status as coheirs of the mystery of the image of God and yet who dwell in a delicate one-to-one relationship in which one is the leader of the other. In Eden before the fall, this delicate balance was possible.<\/p>\n<p class=\"h2\" id=\"HerDownfallandPlight\">Her Downfall and Plight<\/p>\n<p>Genesis 3, the story of the fall of mankind, speaks of the breaking of the delicate balance between the man and the woman and the ensuing struggles that have been passed down through the ages. In God’s words to the woman, he announced the pain that would accompany her childbearing (Gn 3:16) and the conflict of interests that would affect her relationship with her husband: “Your desire will be for your husband, and he will rule over you” (<span>niv<\/span>). The Hebrew term “desire” <em>(<\/em><span class=\"hebrew\" lang=\"he\">teshuqah<\/span><em>)<\/em> in the Genesis 3 and 4 passages is not a sexual longing but a desire to control, to master, to be in charge (the use of <span class=\"hebrew\" lang=\"he\">teshuqah<\/span> meaning sexual desire is seen in Sg 7:10). Consequently, after the fall, the desire of woman has been to dominate her husband. Her determination to reject his leadership in their relationship of equals is a breaking of the balance in their relationship. For his part, the man tends to tyrannize the woman.<\/p>\n<p>To the women who attempt to dominate their husbands, the apostle Paul says, “Wives, submit to your husbands as to the Lord” (Eph 5:22, <span>niv<\/span>). Her natural inclination needs transformation, so that she can submit to her husband as she submits to the Lord. For, Paul argues, the husband is to the wife as Christ is to the church (v 23). The husbands who tend to dominate their wives also need transformation so that they can love their wives, “just as Christ loved the church and gave himself up for her” (v 25, <span>niv<\/span>). By these words, the apostle Paul was presenting a means whereby couples could regain the bliss in their relationship that was the mark of Eden before the fall. Paul’s citation of Genesis 2:24 in Ephesians 5:31 is a case in point: here a couple may regain the original oneness that God intended for them. The relationship of equal persons in a hierarchy of responsiveness is stated in the context of mutual submission, which is a mark of their greater submission to the Lord Jesus.<\/p>\n<p class=\"h2\" id=\"HerRoleinLifeaccordingtotheBible\">Her Role in Life according to the Bible<\/p>\n<p>A woman is a person in every respect as a man; she shares in the image of God and has the potential of varied ranges of response to culture, community, and life about her. It is a fact of Scripture that women are regularly associated with, and find their sense of worth in, childbearing. Yet the same Scriptures show that the nature of woman is not exhausted by associations with childbearing: she has her own identity in the community, in the church, and before the Lord in the whole of her life, not just when (or if) she bears and nourishes a child. Further, the biblical concept of childbearing always involves the husband, who is her partner at conception, at her side during delivery, and partner with her in the ongoing task of nourishing the child.<\/p>\n<p>The image of the woman as the childbearer begins with the promise of God in Genesis 3:15, where he announced the ultimate victory over the evil one, Satan, by the offspring of the woman. This promise respecting the offspring of the woman became the universal blessing of God upon woman as the childbearer. Ultimately, through one born of a woman, there would come the final deliverance. There is a sense in which each birth experience is a participation in the continuity of this promise (see 1 Tm 2:15 and its possible relationship to this continuity of women, salvation, and childbearing).<\/p>\n<p>Further, in the culture of the OT world, a woman’s genuine worth was solely, or largely, perceived in terms of childbearing. Yet it is not in childbearing alone that she finds worth and dignity before God. For the woman, as for the man, the issue of faith in the Lord is central. A woman who has a household of children but no faith in God might regard herself as a fulfilled person. Yet her care of her children is no substitute for piety to God. A woman who has no children, and perhaps no husband, may have her full identity and worth in her relationship with the God in whose image she is made and whose tasks she is commissioned by him to do. The gifts of God in a woman’s life may lead her to find opportunities in the community to express her devotion to God. Women apparently had the same opportunities as men to take a Nazirite vow (Nm 6:2; see also ch 30).<\/p>\n<p>Certain notable women in the Bible led lives of public service. Miriam, the sister of Moses and Aaron (Ex 15:20-21), was a prophetess, musician, and national leader (Nm 12). Long after her time, God spoke through his prophets of the gift he had given to Israel in the person of the national leader Miriam (Mi 6:4). There were other magnificent women who had exemplary lives: Deborah, the prophetess of God and the only named woman judge of Israel (Jgs 4–5); Esther, the Hebrew queen of Xerxes who saved her people from the rash acts of the Persian king, a result of a frightful conspiracy; and Huldah, the prophetess who was the agent of the Lord’s word to Josiah at the inception of his revival (2 Chr 34:22-28). Huldah’s reception and transmission of the word of the Lord is the more remarkable because she was a contemporary with Jeremiah and Zephaniah. In this case God chose to speak through a woman.<\/p>\n<p>In the NT, certain women were noted for their public ministries: the daughters of Philip, Phoebe, Priscilla, Junias, Tryphena, Tryphosa, Persis, Euodia, and Syntyche. These women mark the beginning of the fulfillment of Joel’s prophecy of a day in which women as well as men would be the instruments of the outpouring of the Holy Spirit (Jl 2:28-29). Women such as Sarah, Ruth, and Hannah exercised their faith in God in the context of the home and family as well. And preeminently there is Mary, mother of Jesus, in whom the ideal of womanhood is conjoined to the fulfillment of the ancient promise to Eve that she would one day be the great victor over the enemy of mankind.<\/p>\n<p><em>See also<\/em> Eve; Man.<\/p>","content_en":"<h3>WOMAN<\/h3>\n<p>Man’s companion created by God.<\/p>\n<p class=\"h2\" id=\"HerCreation\">Her Creation<\/p>\n<p>Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submission to his dominance. Rather, they are pictured together, the male and the female, as the representation of their Maker.<\/p>\n<p>Genesis 2:20-25 is the second portrayal of the creation of the first woman. In Genesis 2 the male was made before the female, a point that seems to give him some precedence. This may not be pressed too far, however, as the pattern in the creation texts is to move progressively from the lesser to the finer work! Yet it is because of his prior creation that the male is given the prerogative to name the female (Gn 2:23). In Semitic thought, the giving of names signifies dominion or ownership. This means that Adam’s naming of his wife was an act of lordship. However, the name that he gives her is the equivalent to his own, meaning the male affirmed her equality with him. Paradoxically, then, this hierarchical relationship is also a relationship of equals.<\/p>\n<p>The situation in Genesis 1 and 2 reveals a balanced relationship between the man and the woman who were the parents of all mankind: two persons who were altogether equal in status as coheirs of the mystery of the image of God and yet who dwell in a delicate one-to-one relationship in which one is the leader of the other. In Eden before the fall, this delicate balance was possible.<\/p>\n<p class=\"h2\" id=\"HerDownfallandPlight\">Her Downfall and Plight<\/p>\n<p>Genesis 3, the story of the fall of mankind, speaks of the breaking of the delicate balance between the man and the woman and the ensuing struggles that have been passed down through the ages. In God’s words to the woman, he announced the pain that would accompany her childbearing (Gn 3:16) and the conflict of interests that would affect her relationship with her husband: “Your desire will be for your husband, and he will rule over you” (<span>niv<\/span>). The Hebrew term “desire” <em>(<\/em><span class=\"hebrew\" lang=\"he\">teshuqah<\/span><em>)<\/em> in the Genesis 3 and 4 passages is not a sexual longing but a desire to control, to master, to be in charge (the use of <span class=\"hebrew\" lang=\"he\">teshuqah<\/span> meaning sexual desire is seen in Sg 7:10). Consequently, after the fall, the desire of woman has been to dominate her husband. Her determination to reject his leadership in their relationship of equals is a breaking of the balance in their relationship. For his part, the man tends to tyrannize the woman.<\/p>\n<p>To the women who attempt to dominate their husbands, the apostle Paul says, “Wives, submit to your husbands as to the Lord” (Eph 5:22, <span>niv<\/span>). Her natural inclination needs transformation, so that she can submit to her husband as she submits to the Lord. For, Paul argues, the husband is to the wife as Christ is to the church (v 23). The husbands who tend to dominate their wives also need transformation so that they can love their wives, “just as Christ loved the church and gave himself up for her” (v 25, <span>niv<\/span>). By these words, the apostle Paul was presenting a means whereby couples could regain the bliss in their relationship that was the mark of Eden before the fall. Paul’s citation of Genesis 2:24 in Ephesians 5:31 is a case in point: here a couple may regain the original oneness that God intended for them. The relationship of equal persons in a hierarchy of responsiveness is stated in the context of mutual submission, which is a mark of their greater submission to the Lord Jesus.<\/p>\n<p class=\"h2\" id=\"HerRoleinLifeaccordingtotheBible\">Her Role in Life according to the Bible<\/p>\n<p>A woman is a person in every respect as a man; she shares in the image of God and has the potential of varied ranges of response to culture, community, and life about her. It is a fact of Scripture that women are regularly associated with, and find their sense of worth in, childbearing. Yet the same Scriptures show that the nature of woman is not exhausted by associations with childbearing: she has her own identity in the community, in the church, and before the Lord in the whole of her life, not just when (or if) she bears and nourishes a child. Further, the biblical concept of childbearing always involves the husband, who is her partner at conception, at her side during delivery, and partner with her in the ongoing task of nourishing the child.<\/p>\n<p>The image of the woman as the childbearer begins with the promise of God in Genesis 3:15, where he announced the ultimate victory over the evil one, Satan, by the offspring of the woman. This promise respecting the offspring of the woman became the universal blessing of God upon woman as the childbearer. Ultimately, through one born of a woman, there would come the final deliverance. There is a sense in which each birth experience is a participation in the continuity of this promise (see 1 Tm 2:15 and its possible relationship to this continuity of women, salvation, and childbearing).<\/p>\n<p>Further, in the culture of the OT world, a woman’s genuine worth was solely, or largely, perceived in terms of childbearing. Yet it is not in childbearing alone that she finds worth and dignity before God. For the woman, as for the man, the issue of faith in the Lord is central. A woman who has a household of children but no faith in God might regard herself as a fulfilled person. Yet her care of her children is no substitute for piety to God. A woman who has no children, and perhaps no husband, may have her full identity and worth in her relationship with the God in whose image she is made and whose tasks she is commissioned by him to do. The gifts of God in a woman’s life may lead her to find opportunities in the community to express her devotion to God. Women apparently had the same opportunities as men to take a Nazirite vow (Nm 6:2; see also ch 30).<\/p>\n<p>Certain notable women in the Bible led lives of public service. Miriam, the sister of Moses and Aaron (Ex 15:20-21), was a prophetess, musician, and national leader (Nm 12). Long after her time, God spoke through his prophets of the gift he had given to Israel in the person of the national leader Miriam (Mi 6:4). There were other magnificent women who had exemplary lives: Deborah, the prophetess of God and the only named woman judge of Israel (Jgs 4–5); Esther, the Hebrew queen of Xerxes who saved her people from the rash acts of the Persian king, a result of a frightful conspiracy; and Huldah, the prophetess who was the agent of the Lord’s word to Josiah at the inception of his revival (2 Chr 34:22-28). Huldah’s reception and transmission of the word of the Lord is the more remarkable because she was a contemporary with Jeremiah and Zephaniah. In this case God chose to speak through a woman.<\/p>\n<p>In the NT, certain women were noted for their public ministries: the daughters of Philip, Phoebe, Priscilla, Junias, Tryphena, Tryphosa, Persis, Euodia, and Syntyche. These women mark the beginning of the fulfillment of Joel’s prophecy of a day in which women as well as men would be the instruments of the outpouring of the Holy Spirit (Jl 2:28-29). Women such as Sarah, Ruth, and Hannah exercised their faith in God in the context of the home and family as well. And preeminently there is Mary, mother of Jesus, in whom the ideal of womanhood is conjoined to the fulfillment of the ancient promise to Eve that she would one day be the great victor over the enemy of mankind.<\/p>\n<p><em>See also<\/em> Eve; Man.<\/p>","summary_ro":"WOMAN Man’s companion created by God. Her Creation Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submiss...","summary_en":"WOMAN Man’s companion created by God. Her Creation Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submiss...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40316,"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":58179,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:22","title_en":"Study Note: Efeseni 5:22","content_ro":"<p><strong>5:22-33<\/strong> Christian <em>wives<\/em> are to <em>submit<\/em> to their <em>husbands<\/em><em>,<\/em> showing them respect. Equally important, Christian <em>husbands<\/em> are to <em>love<\/em> their <em>wives<\/em> (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.<\/p>","content_en":"<p><strong>5:22-33<\/strong> Christian <em>wives<\/em> are to <em>submit<\/em> to their <em>husbands<\/em><em>,<\/em> showing them respect. Equally important, Christian <em>husbands<\/em> are to <em>love<\/em> their <em>wives<\/em> (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.<\/p>","summary_ro":"5:22-33 Christian wives are to submit to their husbands, showing them respect. Equally important, Christian husbands are to love their wives (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.","summary_en":"5:22-33 Christian wives are to submit to their husbands, showing them respect. Equally important, Christian husbands are to love their wives (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58180,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:22","title_en":"Study Note: Efeseni 5:22","content_ro":"<p><strong>5:22<\/strong> Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).<\/p>","content_en":"<p><strong>5:22<\/strong> Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).<\/p>","summary_ro":"5:22 Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).","summary_en":"5:22 Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85805,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:22","title_en":"Study Note: Efeseni 5:22","content_ro":"<p><strong>5:22-33<\/strong> Christian <em>wives<\/em> are to <em>submit<\/em> to their <em>husbands<\/em><em>,<\/em> showing them respect. Equally important, Christian <em>husbands<\/em> are to <em>love<\/em> their <em>wives<\/em> (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.<\/p>","content_en":"<p><strong>5:22-33<\/strong> Christian <em>wives<\/em> are to <em>submit<\/em> to their <em>husbands<\/em><em>,<\/em> showing them respect. Equally important, Christian <em>husbands<\/em> are to <em>love<\/em> their <em>wives<\/em> (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.<\/p>","summary_ro":"5:22-33 Christian wives are to submit to their husbands, showing them respect. Equally important, Christian husbands are to love their wives (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.","summary_en":"5:22-33 Christian wives are to submit to their husbands, showing them respect. Equally important, Christian husbands are to love their wives (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85806,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:22","title_en":"Study Note: Efeseni 5:22","content_ro":"<p><strong>5:22<\/strong> Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).<\/p>","content_en":"<p><strong>5:22<\/strong> Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).<\/p>","summary_ro":"5:22 Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).","summary_en":"5:22 Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113431,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:22","title_en":"Study Note: Efeseni 5:22","content_ro":"<p><strong>5:22-33<\/strong> Christian <em>wives<\/em> are to <em>submit<\/em> to their <em>husbands<\/em><em>,<\/em> showing them respect. Equally important, Christian <em>husbands<\/em> are to <em>love<\/em> their <em>wives<\/em> (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.<\/p>","content_en":"<p><strong>5:22-33<\/strong> Christian <em>wives<\/em> are to <em>submit<\/em> to their <em>husbands<\/em><em>,<\/em> showing them respect. Equally important, Christian <em>husbands<\/em> are to <em>love<\/em> their <em>wives<\/em> (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.<\/p>","summary_ro":"5:22-33 Christian wives are to submit to their husbands, showing them respect. Equally important, Christian husbands are to love their wives (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.","summary_en":"5:22-33 Christian wives are to submit to their husbands, showing them respect. Equally important, Christian husbands are to love their wives (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113432,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:22","title_en":"Study Note: Efeseni 5:22","content_ro":"<p><strong>5:22<\/strong> Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).<\/p>","content_en":"<p><strong>5:22<\/strong> Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).<\/p>","summary_ro":"5:22 Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).","summary_en":"5:22 Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141057,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:22","title_en":"Study Note: Efeseni 5:22","content_ro":"<p><strong>5:22-33<\/strong> Christian <em>wives<\/em> are to <em>submit<\/em> to their <em>husbands<\/em><em>,<\/em> showing them respect. Equally important, Christian <em>husbands<\/em> are to <em>love<\/em> their <em>wives<\/em> (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.<\/p>","content_en":"<p><strong>5:22-33<\/strong> Christian <em>wives<\/em> are to <em>submit<\/em> to their <em>husbands<\/em><em>,<\/em> showing them respect. Equally important, Christian <em>husbands<\/em> are to <em>love<\/em> their <em>wives<\/em> (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.<\/p>","summary_ro":"5:22-33 Christian wives are to submit to their husbands, showing them respect. Equally important, Christian husbands are to love their wives (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.","summary_en":"5:22-33 Christian wives are to submit to their husbands, showing them respect. Equally important, Christian husbands are to love their wives (see Col 3:18-19). Christian marriages become a reflection of the union and relationship between the Lord and the church.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141058,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:22","title_en":"Study Note: Efeseni 5:22","content_ro":"<p><strong>5:22<\/strong> Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).<\/p>","content_en":"<p><strong>5:22<\/strong> Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).<\/p>","summary_ro":"5:22 Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).","summary_en":"5:22 Submission is part of the life to which the wives’ Christian commitment calls them (see 1 Cor 11:3-10; 14:34-35; Col 3:18; 1 Tim 2:11-12; Titus 2:5; 1 Pet 3:1-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":5440,"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":15592,"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},{"id":34064,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Savior","title_en":"Savior","content_ro":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","content_en":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","summary_ro":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","summary_en":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38550,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Woman","title_en":"Woman","content_ro":"<h3>WOMAN<\/h3>\n<p>Man’s companion created by God.<\/p>\n<p class=\"h2\" id=\"HerCreation\">Her Creation<\/p>\n<p>Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submission to his dominance. Rather, they are pictured together, the male and the female, as the representation of their Maker.<\/p>\n<p>Genesis 2:20-25 is the second portrayal of the creation of the first woman. In Genesis 2 the male was made before the female, a point that seems to give him some precedence. This may not be pressed too far, however, as the pattern in the creation texts is to move progressively from the lesser to the finer work! Yet it is because of his prior creation that the male is given the prerogative to name the female (Gn 2:23). In Semitic thought, the giving of names signifies dominion or ownership. This means that Adam’s naming of his wife was an act of lordship. However, the name that he gives her is the equivalent to his own, meaning the male affirmed her equality with him. Paradoxically, then, this hierarchical relationship is also a relationship of equals.<\/p>\n<p>The situation in Genesis 1 and 2 reveals a balanced relationship between the man and the woman who were the parents of all mankind: two persons who were altogether equal in status as coheirs of the mystery of the image of God and yet who dwell in a delicate one-to-one relationship in which one is the leader of the other. In Eden before the fall, this delicate balance was possible.<\/p>\n<p class=\"h2\" id=\"HerDownfallandPlight\">Her Downfall and Plight<\/p>\n<p>Genesis 3, the story of the fall of mankind, speaks of the breaking of the delicate balance between the man and the woman and the ensuing struggles that have been passed down through the ages. In God’s words to the woman, he announced the pain that would accompany her childbearing (Gn 3:16) and the conflict of interests that would affect her relationship with her husband: “Your desire will be for your husband, and he will rule over you” (<span>niv<\/span>). The Hebrew term “desire” <em>(<\/em><span class=\"hebrew\" lang=\"he\">teshuqah<\/span><em>)<\/em> in the Genesis 3 and 4 passages is not a sexual longing but a desire to control, to master, to be in charge (the use of <span class=\"hebrew\" lang=\"he\">teshuqah<\/span> meaning sexual desire is seen in Sg 7:10). Consequently, after the fall, the desire of woman has been to dominate her husband. Her determination to reject his leadership in their relationship of equals is a breaking of the balance in their relationship. For his part, the man tends to tyrannize the woman.<\/p>\n<p>To the women who attempt to dominate their husbands, the apostle Paul says, “Wives, submit to your husbands as to the Lord” (Eph 5:22, <span>niv<\/span>). Her natural inclination needs transformation, so that she can submit to her husband as she submits to the Lord. For, Paul argues, the husband is to the wife as Christ is to the church (v 23). The husbands who tend to dominate their wives also need transformation so that they can love their wives, “just as Christ loved the church and gave himself up for her” (v 25, <span>niv<\/span>). By these words, the apostle Paul was presenting a means whereby couples could regain the bliss in their relationship that was the mark of Eden before the fall. Paul’s citation of Genesis 2:24 in Ephesians 5:31 is a case in point: here a couple may regain the original oneness that God intended for them. The relationship of equal persons in a hierarchy of responsiveness is stated in the context of mutual submission, which is a mark of their greater submission to the Lord Jesus.<\/p>\n<p class=\"h2\" id=\"HerRoleinLifeaccordingtotheBible\">Her Role in Life according to the Bible<\/p>\n<p>A woman is a person in every respect as a man; she shares in the image of God and has the potential of varied ranges of response to culture, community, and life about her. It is a fact of Scripture that women are regularly associated with, and find their sense of worth in, childbearing. Yet the same Scriptures show that the nature of woman is not exhausted by associations with childbearing: she has her own identity in the community, in the church, and before the Lord in the whole of her life, not just when (or if) she bears and nourishes a child. Further, the biblical concept of childbearing always involves the husband, who is her partner at conception, at her side during delivery, and partner with her in the ongoing task of nourishing the child.<\/p>\n<p>The image of the woman as the childbearer begins with the promise of God in Genesis 3:15, where he announced the ultimate victory over the evil one, Satan, by the offspring of the woman. This promise respecting the offspring of the woman became the universal blessing of God upon woman as the childbearer. Ultimately, through one born of a woman, there would come the final deliverance. There is a sense in which each birth experience is a participation in the continuity of this promise (see 1 Tm 2:15 and its possible relationship to this continuity of women, salvation, and childbearing).<\/p>\n<p>Further, in the culture of the OT world, a woman’s genuine worth was solely, or largely, perceived in terms of childbearing. Yet it is not in childbearing alone that she finds worth and dignity before God. For the woman, as for the man, the issue of faith in the Lord is central. A woman who has a household of children but no faith in God might regard herself as a fulfilled person. Yet her care of her children is no substitute for piety to God. A woman who has no children, and perhaps no husband, may have her full identity and worth in her relationship with the God in whose image she is made and whose tasks she is commissioned by him to do. The gifts of God in a woman’s life may lead her to find opportunities in the community to express her devotion to God. Women apparently had the same opportunities as men to take a Nazirite vow (Nm 6:2; see also ch 30).<\/p>\n<p>Certain notable women in the Bible led lives of public service. Miriam, the sister of Moses and Aaron (Ex 15:20-21), was a prophetess, musician, and national leader (Nm 12). Long after her time, God spoke through his prophets of the gift he had given to Israel in the person of the national leader Miriam (Mi 6:4). There were other magnificent women who had exemplary lives: Deborah, the prophetess of God and the only named woman judge of Israel (Jgs 4–5); Esther, the Hebrew queen of Xerxes who saved her people from the rash acts of the Persian king, a result of a frightful conspiracy; and Huldah, the prophetess who was the agent of the Lord’s word to Josiah at the inception of his revival (2 Chr 34:22-28). Huldah’s reception and transmission of the word of the Lord is the more remarkable because she was a contemporary with Jeremiah and Zephaniah. In this case God chose to speak through a woman.<\/p>\n<p>In the NT, certain women were noted for their public ministries: the daughters of Philip, Phoebe, Priscilla, Junias, Tryphena, Tryphosa, Persis, Euodia, and Syntyche. These women mark the beginning of the fulfillment of Joel’s prophecy of a day in which women as well as men would be the instruments of the outpouring of the Holy Spirit (Jl 2:28-29). Women such as Sarah, Ruth, and Hannah exercised their faith in God in the context of the home and family as well. And preeminently there is Mary, mother of Jesus, in whom the ideal of womanhood is conjoined to the fulfillment of the ancient promise to Eve that she would one day be the great victor over the enemy of mankind.<\/p>\n<p><em>See also<\/em> Eve; Man.<\/p>","content_en":"<h3>WOMAN<\/h3>\n<p>Man’s companion created by God.<\/p>\n<p class=\"h2\" id=\"HerCreation\">Her Creation<\/p>\n<p>Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submission to his dominance. Rather, they are pictured together, the male and the female, as the representation of their Maker.<\/p>\n<p>Genesis 2:20-25 is the second portrayal of the creation of the first woman. In Genesis 2 the male was made before the female, a point that seems to give him some precedence. This may not be pressed too far, however, as the pattern in the creation texts is to move progressively from the lesser to the finer work! Yet it is because of his prior creation that the male is given the prerogative to name the female (Gn 2:23). In Semitic thought, the giving of names signifies dominion or ownership. This means that Adam’s naming of his wife was an act of lordship. However, the name that he gives her is the equivalent to his own, meaning the male affirmed her equality with him. Paradoxically, then, this hierarchical relationship is also a relationship of equals.<\/p>\n<p>The situation in Genesis 1 and 2 reveals a balanced relationship between the man and the woman who were the parents of all mankind: two persons who were altogether equal in status as coheirs of the mystery of the image of God and yet who dwell in a delicate one-to-one relationship in which one is the leader of the other. In Eden before the fall, this delicate balance was possible.<\/p>\n<p class=\"h2\" id=\"HerDownfallandPlight\">Her Downfall and Plight<\/p>\n<p>Genesis 3, the story of the fall of mankind, speaks of the breaking of the delicate balance between the man and the woman and the ensuing struggles that have been passed down through the ages. In God’s words to the woman, he announced the pain that would accompany her childbearing (Gn 3:16) and the conflict of interests that would affect her relationship with her husband: “Your desire will be for your husband, and he will rule over you” (<span>niv<\/span>). The Hebrew term “desire” <em>(<\/em><span class=\"hebrew\" lang=\"he\">teshuqah<\/span><em>)<\/em> in the Genesis 3 and 4 passages is not a sexual longing but a desire to control, to master, to be in charge (the use of <span class=\"hebrew\" lang=\"he\">teshuqah<\/span> meaning sexual desire is seen in Sg 7:10). Consequently, after the fall, the desire of woman has been to dominate her husband. Her determination to reject his leadership in their relationship of equals is a breaking of the balance in their relationship. For his part, the man tends to tyrannize the woman.<\/p>\n<p>To the women who attempt to dominate their husbands, the apostle Paul says, “Wives, submit to your husbands as to the Lord” (Eph 5:22, <span>niv<\/span>). Her natural inclination needs transformation, so that she can submit to her husband as she submits to the Lord. For, Paul argues, the husband is to the wife as Christ is to the church (v 23). The husbands who tend to dominate their wives also need transformation so that they can love their wives, “just as Christ loved the church and gave himself up for her” (v 25, <span>niv<\/span>). By these words, the apostle Paul was presenting a means whereby couples could regain the bliss in their relationship that was the mark of Eden before the fall. Paul’s citation of Genesis 2:24 in Ephesians 5:31 is a case in point: here a couple may regain the original oneness that God intended for them. The relationship of equal persons in a hierarchy of responsiveness is stated in the context of mutual submission, which is a mark of their greater submission to the Lord Jesus.<\/p>\n<p class=\"h2\" id=\"HerRoleinLifeaccordingtotheBible\">Her Role in Life according to the Bible<\/p>\n<p>A woman is a person in every respect as a man; she shares in the image of God and has the potential of varied ranges of response to culture, community, and life about her. It is a fact of Scripture that women are regularly associated with, and find their sense of worth in, childbearing. Yet the same Scriptures show that the nature of woman is not exhausted by associations with childbearing: she has her own identity in the community, in the church, and before the Lord in the whole of her life, not just when (or if) she bears and nourishes a child. Further, the biblical concept of childbearing always involves the husband, who is her partner at conception, at her side during delivery, and partner with her in the ongoing task of nourishing the child.<\/p>\n<p>The image of the woman as the childbearer begins with the promise of God in Genesis 3:15, where he announced the ultimate victory over the evil one, Satan, by the offspring of the woman. This promise respecting the offspring of the woman became the universal blessing of God upon woman as the childbearer. Ultimately, through one born of a woman, there would come the final deliverance. There is a sense in which each birth experience is a participation in the continuity of this promise (see 1 Tm 2:15 and its possible relationship to this continuity of women, salvation, and childbearing).<\/p>\n<p>Further, in the culture of the OT world, a woman’s genuine worth was solely, or largely, perceived in terms of childbearing. Yet it is not in childbearing alone that she finds worth and dignity before God. For the woman, as for the man, the issue of faith in the Lord is central. A woman who has a household of children but no faith in God might regard herself as a fulfilled person. Yet her care of her children is no substitute for piety to God. A woman who has no children, and perhaps no husband, may have her full identity and worth in her relationship with the God in whose image she is made and whose tasks she is commissioned by him to do. The gifts of God in a woman’s life may lead her to find opportunities in the community to express her devotion to God. Women apparently had the same opportunities as men to take a Nazirite vow (Nm 6:2; see also ch 30).<\/p>\n<p>Certain notable women in the Bible led lives of public service. Miriam, the sister of Moses and Aaron (Ex 15:20-21), was a prophetess, musician, and national leader (Nm 12). Long after her time, God spoke through his prophets of the gift he had given to Israel in the person of the national leader Miriam (Mi 6:4). There were other magnificent women who had exemplary lives: Deborah, the prophetess of God and the only named woman judge of Israel (Jgs 4–5); Esther, the Hebrew queen of Xerxes who saved her people from the rash acts of the Persian king, a result of a frightful conspiracy; and Huldah, the prophetess who was the agent of the Lord’s word to Josiah at the inception of his revival (2 Chr 34:22-28). Huldah’s reception and transmission of the word of the Lord is the more remarkable because she was a contemporary with Jeremiah and Zephaniah. In this case God chose to speak through a woman.<\/p>\n<p>In the NT, certain women were noted for their public ministries: the daughters of Philip, Phoebe, Priscilla, Junias, Tryphena, Tryphosa, Persis, Euodia, and Syntyche. These women mark the beginning of the fulfillment of Joel’s prophecy of a day in which women as well as men would be the instruments of the outpouring of the Holy Spirit (Jl 2:28-29). Women such as Sarah, Ruth, and Hannah exercised their faith in God in the context of the home and family as well. And preeminently there is Mary, mother of Jesus, in whom the ideal of womanhood is conjoined to the fulfillment of the ancient promise to Eve that she would one day be the great victor over the enemy of mankind.<\/p>\n<p><em>See also<\/em> Eve; Man.<\/p>","summary_ro":"WOMAN Man’s companion created by God. Her Creation Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submiss...","summary_en":"WOMAN Man’s companion created by God. Her Creation Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submiss...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40260,"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":58181,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:23","title_en":"Study Note: Efeseni 5:23","content_ro":"<p><strong>5:23-24<\/strong> <em>a husband is the head of his wife:<\/em> To be the head is to have authority (see 1 Cor 11:3). • <em>Christ is the head of the church:<\/em> See Eph 1:22; 4:15; Col 1:18; 2:10, 19.<\/p>","content_en":"<p><strong>5:23-24<\/strong> <em>a husband is the head of his wife:<\/em> To be the head is to have authority (see 1 Cor 11:3). • <em>Christ is the head of the church:<\/em> See Eph 1:22; 4:15; Col 1:18; 2:10, 19.<\/p>","summary_ro":"5:23-24 a husband is the head of his wife: To be the head is to have authority (see 1 Cor 11:3). • Christ is the head of the church: See Eph 1:22; 4:15; Col 1:18; 2:10, 19.","summary_en":"5:23-24 a husband is the head of his wife: To be the head is to have authority (see 1 Cor 11:3). • Christ is the head of the church: See Eph 1:22; 4:15; Col 1:18; 2:10, 19.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85807,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:23","title_en":"Study Note: Efeseni 5:23","content_ro":"<p><strong>5:23-24<\/strong> <em>a husband is the head of his wife:<\/em> To be the head is to have authority (see 1 Cor 11:3). • <em>Christ is the head of the church:<\/em> See Eph 1:22; 4:15; Col 1:18; 2:10, 19.<\/p>","content_en":"<p><strong>5:23-24<\/strong> <em>a husband is the head of his wife:<\/em> To be the head is to have authority (see 1 Cor 11:3). • <em>Christ is the head of the church:<\/em> See Eph 1:22; 4:15; Col 1:18; 2:10, 19.<\/p>","summary_ro":"5:23-24 a husband is the head of his wife: To be the head is to have authority (see 1 Cor 11:3). • Christ is the head of the church: See Eph 1:22; 4:15; Col 1:18; 2:10, 19.","summary_en":"5:23-24 a husband is the head of his wife: To be the head is to have authority (see 1 Cor 11:3). • Christ is the head of the church: See Eph 1:22; 4:15; Col 1:18; 2:10, 19.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113433,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:23","title_en":"Study Note: Efeseni 5:23","content_ro":"<p><strong>5:23-24<\/strong> <em>a husband is the head of his wife:<\/em> To be the head is to have authority (see 1 Cor 11:3). • <em>Christ is the head of the church:<\/em> See Eph 1:22; 4:15; Col 1:18; 2:10, 19.<\/p>","content_en":"<p><strong>5:23-24<\/strong> <em>a husband is the head of his wife:<\/em> To be the head is to have authority (see 1 Cor 11:3). • <em>Christ is the head of the church:<\/em> See Eph 1:22; 4:15; Col 1:18; 2:10, 19.<\/p>","summary_ro":"5:23-24 a husband is the head of his wife: To be the head is to have authority (see 1 Cor 11:3). • Christ is the head of the church: See Eph 1:22; 4:15; Col 1:18; 2:10, 19.","summary_en":"5:23-24 a husband is the head of his wife: To be the head is to have authority (see 1 Cor 11:3). • Christ is the head of the church: See Eph 1:22; 4:15; Col 1:18; 2:10, 19.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141059,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:23","title_en":"Study Note: Efeseni 5:23","content_ro":"<p><strong>5:23-24<\/strong> <em>a husband is the head of his wife:<\/em> To be the head is to have authority (see 1 Cor 11:3). • <em>Christ is the head of the church:<\/em> See Eph 1:22; 4:15; Col 1:18; 2:10, 19.<\/p>","content_en":"<p><strong>5:23-24<\/strong> <em>a husband is the head of his wife:<\/em> To be the head is to have authority (see 1 Cor 11:3). • <em>Christ is the head of the church:<\/em> See Eph 1:22; 4:15; Col 1:18; 2:10, 19.<\/p>","summary_ro":"5:23-24 a husband is the head of his wife: To be the head is to have authority (see 1 Cor 11:3). • Christ is the head of the church: See Eph 1:22; 4:15; Col 1:18; 2:10, 19.","summary_en":"5:23-24 a husband is the head of his wife: To be the head is to have authority (see 1 Cor 11:3). • Christ is the head of the church: See Eph 1:22; 4:15; Col 1:18; 2:10, 19.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":10918,"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}],"25":[{"id":5429,"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":5692,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bride and Bridegroom","title_en":"Bride and Bridegroom","content_ro":"<h3>BRIDE AND BRIDEGROOM<\/h3>\n<p>Terms used for a woman and man about to be married or just married; also used to describe the relation of Christ to his church (Eph 5:25-27). <em>See<\/em> Bride of Christ; Church; Jerusalem, New; Marriage, Marriage Customs.<\/p>","content_en":"<h3>BRIDE AND BRIDEGROOM<\/h3>\n<p>Terms used for a woman and man about to be married or just married; also used to describe the relation of Christ to his church (Eph 5:25-27). <em>See<\/em> Bride of Christ; Church; Jerusalem, New; Marriage, Marriage Customs.<\/p>","summary_ro":"BRIDE AND BRIDEGROOM Terms used for a woman and man about to be married or just married; also used to describe the relation of Christ to his church (Eph 5:25-27). See Bride of Christ; Church; Jerusalem, New; Marriage, Marriage Customs.","summary_en":"BRIDE AND BRIDEGROOM Terms used for a woman and man about to be married or just married; also used to describe the relation of Christ to his church (Eph 5:25-27). See Bride of Christ; Church; Jerusalem, New; Marriage, Marriage Customs.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":8025,"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},{"id":9788,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Divorce","title_en":"Divorce","content_ro":"<h3>DIVORCE<\/h3>\n<p>Biblical provisions regulating divorce are closely bound up with the various definitions given to marriage within the successive phases of God’s progressive revelation in history.<\/p>\n<p>In the Genesis Creation account, marriage is defined as the “one flesh” union established by God in the context of a sinless environment (Gn 2:24). Given such conditions, the dissolution of the marriage relationship was inconceivable. During his ministry, Jesus affirmed this aspect of God’s original design for marriage. He described the implications of the “one flesh” relationship as the abrogation of the separatedness of the spouses and the creation of an inviolable union (Mt 19:6).<\/p>\n<p class=\"h2\" id=\"TheOldTestamentsViewonDivorce\">The Old Testament’s View on Divorce<\/p>\n<p>The disruptions brought about by the fall had grievous consequences for the male\/female relationship. Having allowed sin to sever their primary dependency on God, man and woman became respectively subject to the elements from which they had been originally made. Man became subject to the dust of the ground whence he had come (Gn 2:7; 3:19), and woman became subject to the man from whom she had been formed (2:22; 3:16). Prior to the fall, man and woman had enjoyed a relationship of equality as cosharers in the divine image (1:27) and as partners in the divine mandate to exercise dominion over creation (v 28). After the fall man became ruler over woman, and woman became subject to man (3:16).<\/p>\n<p>As a result of these new conditions, man assumed rights of disposition over woman that he did not possess prior to the fall. The “one flesh” relation was violated when the right of rulership opened the way for the male ruler to multiply the number of his female subjects. This disparity between male and female resulted in the practice of polygamy (Gn 4:19; 16:3; 29:30) and of serial monogamy, which required the termination of each successive marriage by an act of divorce (Dt 24:1-4). Thus, the emergence of the practice of divorce appeared as the inevitable consequence of the principle of male rulership. Neither rulership nor divorce was part of God’s original design for the marriage relationship. The Mosaic regulation on divorce was a concession made by God to the fallen condition of mankind (Mt 19:8). Characteristically, the option of divorce was a right available only to the male rulers. As subjects of their male rulers, wives became the victims of divorce. Men could divorce their wives; women could not divorce their husbands.<\/p>\n<p>As unfair as it may seem, the Deuteronomic provisions for divorce were actually intended to offer a modicum of protection for its female victims. A husband had to justify a divorce action against his wife by citing something indecent about her. He was to give his divorced wife a bill of divorce that accounted for her marriage to him (Dt 24:1). Moreover, a divorced husband was forbidden to remarry his ex-wife after her subsequent marriage, since his original divorce was viewed as a defilement of her (v 4).<\/p>\n<p>Although the Mosaic dispositions on divorce were granted as a divine concession to Israel’s hardness of heart, the OT emphatically states that God hates divorce (Mal 2:16). The right of divorce was grudgingly granted as an accommodation to the principle of male rulership that had resulted from the fall. But God’s original design, reflected in the “one flesh” marital relation, remained the standard for the union of man and woman in marriage.<\/p>\n<p class=\"h2\" id=\"JesusTeachingonDivorce\">Jesus’ Teaching on Divorce<\/p>\n<p>Inasmuch as Christ’s ministry of redemption signaled a return to God’s original purposes in Creation, the old covenant regulations on divorce were abrogated in the Christian community. In order to justify the inviolability of the marriage bond among his followers, Jesus directed them to the creational model. Referring negatively to the intervening Mosaic allowance for divorce, Jesus upheld God’s original creation order by stating that “from the beginning it was not so” (Mt 19:8). Christ repudiated the fall and affirmed the Creation design.<\/p>\n<p>In Matthew 5:31-32 Jesus explicitly abrogated the Mosaic legislation that allowed men to divorce their wives. He viewed the practice as a violation of the integrity of women. Adulterous men who divorce their wives reduce them to the status of whores, using them as commodities to be passed around through the expediency of easy divorce. By divorcing their wives, men treat them as adulteresses. By marrying a woman discarded from a previous marriage, a man perpetuates the demeaning process and becomes guilty of adultery.<\/p>\n<p>Jesus deliberately withdrew from men the ruler’s right of discarding a wife at will and reinstated the creational pattern of the lifelong “one flesh” union. His disciples understood his intent accurately. But the principle of male privilege was so deeply ingrained in their mentality that they declared the freedom available in celibacy preferable to a commitment to lifelong monogamous marriage (Mt 19:10).<\/p>\n<p>Not only did Jesus reaffirm the validity of the “one flesh” union for the community of redemption, but the NT reinforced the inviolability of the marriage bond by defining it as an earthly copy of the relationship between Christ and the church (Eph 5:25).<\/p>\n<p>Despite such strong sanctions for the permanency of the marriage bond, the NT permits divorce as an exception intended to protect the innocent spouse in the case of immorality and desertion. Jesus made exceptions that established the right of a spouse wronged by an unfaithful mate to press for divorce (Mt 5:32; 19:9). Obviously, the wronged spouse has the option of maintaining the marriage bond despite the breach of commitment by the unfaithful mate. But in view of the exception allowed by Scripture, the obligation to maintain or reinstate the disrupted marriage may not be imposed upon the innocent spouse.<\/p>\n<p>The other exception that justifies divorce, according to the NT, is desertion. Although the provisions of 1 Corinthians 7:15 refer primarily to desertion by an unbelieving spouse, it should be noted that a believer guilty of desertion is to be treated as an unbeliever (1 Tm 5:8). Behavior equivalent to the abandonment of the marriage relationship constitutes a breach of conjugal commitment and becomes subject to the provision stated in 1 Corinthians 7:15.<\/p>\n<p>In either case, adultery or desertion, the aggrieved party has the right to seek divorce from the offending spouse and, having obtained it, becomes again a single person. Should repentance and reconciliation fail to restore the violated union, the aggrieved spouse is not bound to the marriage. According to Scripture, a person who is not bound is free to remarry, but only “in the Lord,” meaning to another Christian (1 Cor 7:39). The injunction for a single person who does not have the gift of celibacy to marry (v 9) applies to a person formerly married but who has become single by a scripturally legitimate divorce. In keeping with Christ’s teaching in Mark 10:11-12 and Luke 16:18, the remarriage of believers may not be approved when the divorce has been used as a means of changing mates, since such intent makes the divorce adulterous.<\/p>\n<p>Many factors usually combine to destroy a marriage; therefore, the church must deal with each case of divorce and remarriage on an individual basis, taking into account God’s inexhaustible capacity to forgive sin and to restore broken lives. Obviously, the scriptural restrictions on divorce do not apply to believers whose broken marriages predate their conversion, since God’s forgiveness wipes clean the sin of their pre-Christian past and makes them new creatures in Christ.<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Marriage, Marriage Customs; Sex, Sexuality.<\/p>","content_en":"<h3>DIVORCE<\/h3>\n<p>Biblical provisions regulating divorce are closely bound up with the various definitions given to marriage within the successive phases of God’s progressive revelation in history.<\/p>\n<p>In the Genesis Creation account, marriage is defined as the “one flesh” union established by God in the context of a sinless environment (Gn 2:24). Given such conditions, the dissolution of the marriage relationship was inconceivable. During his ministry, Jesus affirmed this aspect of God’s original design for marriage. He described the implications of the “one flesh” relationship as the abrogation of the separatedness of the spouses and the creation of an inviolable union (Mt 19:6).<\/p>\n<p class=\"h2\" id=\"TheOldTestamentsViewonDivorce\">The Old Testament’s View on Divorce<\/p>\n<p>The disruptions brought about by the fall had grievous consequences for the male\/female relationship. Having allowed sin to sever their primary dependency on God, man and woman became respectively subject to the elements from which they had been originally made. Man became subject to the dust of the ground whence he had come (Gn 2:7; 3:19), and woman became subject to the man from whom she had been formed (2:22; 3:16). Prior to the fall, man and woman had enjoyed a relationship of equality as cosharers in the divine image (1:27) and as partners in the divine mandate to exercise dominion over creation (v 28). After the fall man became ruler over woman, and woman became subject to man (3:16).<\/p>\n<p>As a result of these new conditions, man assumed rights of disposition over woman that he did not possess prior to the fall. The “one flesh” relation was violated when the right of rulership opened the way for the male ruler to multiply the number of his female subjects. This disparity between male and female resulted in the practice of polygamy (Gn 4:19; 16:3; 29:30) and of serial monogamy, which required the termination of each successive marriage by an act of divorce (Dt 24:1-4). Thus, the emergence of the practice of divorce appeared as the inevitable consequence of the principle of male rulership. Neither rulership nor divorce was part of God’s original design for the marriage relationship. The Mosaic regulation on divorce was a concession made by God to the fallen condition of mankind (Mt 19:8). Characteristically, the option of divorce was a right available only to the male rulers. As subjects of their male rulers, wives became the victims of divorce. Men could divorce their wives; women could not divorce their husbands.<\/p>\n<p>As unfair as it may seem, the Deuteronomic provisions for divorce were actually intended to offer a modicum of protection for its female victims. A husband had to justify a divorce action against his wife by citing something indecent about her. He was to give his divorced wife a bill of divorce that accounted for her marriage to him (Dt 24:1). Moreover, a divorced husband was forbidden to remarry his ex-wife after her subsequent marriage, since his original divorce was viewed as a defilement of her (v 4).<\/p>\n<p>Although the Mosaic dispositions on divorce were granted as a divine concession to Israel’s hardness of heart, the OT emphatically states that God hates divorce (Mal 2:16). The right of divorce was grudgingly granted as an accommodation to the principle of male rulership that had resulted from the fall. But God’s original design, reflected in the “one flesh” marital relation, remained the standard for the union of man and woman in marriage.<\/p>\n<p class=\"h2\" id=\"JesusTeachingonDivorce\">Jesus’ Teaching on Divorce<\/p>\n<p>Inasmuch as Christ’s ministry of redemption signaled a return to God’s original purposes in Creation, the old covenant regulations on divorce were abrogated in the Christian community. In order to justify the inviolability of the marriage bond among his followers, Jesus directed them to the creational model. Referring negatively to the intervening Mosaic allowance for divorce, Jesus upheld God’s original creation order by stating that “from the beginning it was not so” (Mt 19:8). Christ repudiated the fall and affirmed the Creation design.<\/p>\n<p>In Matthew 5:31-32 Jesus explicitly abrogated the Mosaic legislation that allowed men to divorce their wives. He viewed the practice as a violation of the integrity of women. Adulterous men who divorce their wives reduce them to the status of whores, using them as commodities to be passed around through the expediency of easy divorce. By divorcing their wives, men treat them as adulteresses. By marrying a woman discarded from a previous marriage, a man perpetuates the demeaning process and becomes guilty of adultery.<\/p>\n<p>Jesus deliberately withdrew from men the ruler’s right of discarding a wife at will and reinstated the creational pattern of the lifelong “one flesh” union. His disciples understood his intent accurately. But the principle of male privilege was so deeply ingrained in their mentality that they declared the freedom available in celibacy preferable to a commitment to lifelong monogamous marriage (Mt 19:10).<\/p>\n<p>Not only did Jesus reaffirm the validity of the “one flesh” union for the community of redemption, but the NT reinforced the inviolability of the marriage bond by defining it as an earthly copy of the relationship between Christ and the church (Eph 5:25).<\/p>\n<p>Despite such strong sanctions for the permanency of the marriage bond, the NT permits divorce as an exception intended to protect the innocent spouse in the case of immorality and desertion. Jesus made exceptions that established the right of a spouse wronged by an unfaithful mate to press for divorce (Mt 5:32; 19:9). Obviously, the wronged spouse has the option of maintaining the marriage bond despite the breach of commitment by the unfaithful mate. But in view of the exception allowed by Scripture, the obligation to maintain or reinstate the disrupted marriage may not be imposed upon the innocent spouse.<\/p>\n<p>The other exception that justifies divorce, according to the NT, is desertion. Although the provisions of 1 Corinthians 7:15 refer primarily to desertion by an unbelieving spouse, it should be noted that a believer guilty of desertion is to be treated as an unbeliever (1 Tm 5:8). Behavior equivalent to the abandonment of the marriage relationship constitutes a breach of conjugal commitment and becomes subject to the provision stated in 1 Corinthians 7:15.<\/p>\n<p>In either case, adultery or desertion, the aggrieved party has the right to seek divorce from the offending spouse and, having obtained it, becomes again a single person. Should repentance and reconciliation fail to restore the violated union, the aggrieved spouse is not bound to the marriage. According to Scripture, a person who is not bound is free to remarry, but only “in the Lord,” meaning to another Christian (1 Cor 7:39). The injunction for a single person who does not have the gift of celibacy to marry (v 9) applies to a person formerly married but who has become single by a scripturally legitimate divorce. In keeping with Christ’s teaching in Mark 10:11-12 and Luke 16:18, the remarriage of believers may not be approved when the divorce has been used as a means of changing mates, since such intent makes the divorce adulterous.<\/p>\n<p>Many factors usually combine to destroy a marriage; therefore, the church must deal with each case of divorce and remarriage on an individual basis, taking into account God’s inexhaustible capacity to forgive sin and to restore broken lives. Obviously, the scriptural restrictions on divorce do not apply to believers whose broken marriages predate their conversion, since God’s forgiveness wipes clean the sin of their pre-Christian past and makes them new creatures in Christ.<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Marriage, Marriage Customs; Sex, Sexuality.<\/p>","summary_ro":"DIVORCE Biblical provisions regulating divorce are closely bound up with the various definitions given to marriage within the successive phases of God’s progressive revelation in history. In the Genesis Creation account, marriage is defined as the “one flesh” union established by God in the context of a sinless environment (Gn 2:24). Given such conditions, the dissolution of the marriage relationship was inconceivable. During his ministry, Jesus affirmed this aspect of God’s original design f...","summary_en":"DIVORCE Biblical provisions regulating divorce are closely bound up with the various definitions given to marriage within the successive phases of God’s progressive revelation in history. In the Genesis Creation account, marriage is defined as the “one flesh” union established by God in the context of a sinless environment (Gn 2:24). Given such conditions, the dissolution of the marriage relationship was inconceivable. During his ministry, Jesus affirmed this aspect of God’s original design f...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10921,"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":19284,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New Jerusalem","title_en":"New Jerusalem","content_ro":"<h3>JERUSALEM, New<\/h3>\n<p>Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of God but also the city that is to be their home in a new world.<\/p>\n<p>This does not, of course, answer the question “What is the new Jerusalem?” A description of what it is like would be relatively simple. An explanation of what it <em>is<\/em> would be more complicated.<\/p>\n<p class=\"h2\" id=\"DescriptionoftheCity\">Description of the City<\/p>\n<p>An angel takes John to a mountaintop to show him the new Jerusalem. In the account that follows (Rv 21:10–22:5), the first thing John notes is the light, like a great jewel-like lamp, that lights the city (“the glory of God,” 21:11). Then he describes its walls and gates (21:12-14). The 12 gates bear the names of the tribes of Israel, and the wall between each gate and the next forms a single “foundation,” or block, bearing the name of one of the 12 apostles of Christ. Next, the measurements of the city are given (vv 15-17). It is 1,400 miles (2,220 kilometers) each way—not only in breadth and in length but also in height—and its wall is 216 feet (65.8 meters) thick (or high?). By working out these equivalents in miles and feet, however, we miss what John would probably have thought much more important. According to the biblical units of measurement, the city is 12,000 stadia broad and its wall is 144 cubits thick. These numbers are symbolic; as multiples of 12, they signify perfection, as do other occurrences of 12 in Revelation (e.g., 7:4-8).<\/p>\n<p>After this, John describes the materials of which the new Jerusalem is built (21:18-21). The wall is of jasper; its foundation layers are encrusted with other precious stones; its gates are pearls; and the streets and buildings within are made of “transparent gold.” As for the city itself, John notes a series of things that it does <em>not<\/em> have (vv 22-27)—no temple, no sun or moon, no night, no closing of its gates, and no evil. Finally, there are the three wonderful things that it <em>does<\/em> have (22:1-5)—the river of the water of life, the tree of life, and the throne and presence of God himself.<\/p>\n<p>Such is the new Jerusalem as John describes it. But he wants us not so much to picture what the city looks like as to understand what it means.<\/p>\n<p class=\"h2\" id=\"BackgroundoftheCity\">Background of the City<\/p>\n<p>OT history presents the city of David, old Jerusalem, as the place where God’s rule over his people and his presence among them was centered. In that Jerusalem stood both the temple, where the priests served, and the throne of the kings who governed as God’s deputies. It was the metropolis, or “mother city,” of Israel, the people of God. But the whole Bible is about God’s redeeming a people for himself, out of all nations, in all ages—a greater Israel of which OT Israel is only the vanguard. So it is natural that the last revelation the Bible gives should be a vision of that greater people—home at last in the true mother city, a new and greater Jerusalem.<\/p>\n<p>The OT prophets witnessed the decline of old Jerusalem. They watched with grief and anger as it disappointed the hope that it would live up to its high destiny. As it became infected with sin and folly, and as its kings and priests increasingly betrayed their calling, two of these prophets in particular began to look forward to a Jerusalem that one day would be what it was meant to be. Ezekiel (chs 40–48) foresaw the city and its temple reconstructed in detail; Isaiah (chs 52, 60–66) described this latter-day Jerusalem in even more glowing terms. The vision of both prophets tie in closely with the vision John records in Revelation 21–22.<\/p>\n<p>In the period between the OT and NT, Jewish writers became yet more disillusioned with the way things were going, and they encouraged their readers not so much with hopes of the renewal of the earthly Jerusalem as with imaginative descriptions of the heavenly one. This, they reckoned, existed already; at the end of the age it would come down from God out of heaven, the metropolis of his people, populous and beautiful, the place of his temple and throne. In fact, what was imagined by these apocalyptic writers is in many respects very like what would in due course actually be seen by John.<\/p>\n<p>Jesus develops all these lines of thought in quite a remarkable way. It is not simply that he foretells the final destruction of Jerusalem and its temple (Mk 13; Lk 19:41-44). If that were all, it would leave a great question unanswered. For old Jerusalem existed for a purpose, as we have seen; and if it is to be destroyed, how can that purpose then be fulfilled? Where will God’s people then find his throne and his temple?<\/p>\n<p>Jesus’ answer is that, since the Incarnation, God’s rule and God’s presence are to be found <em>in him<\/em> (Mt 28:18; Jn 14:9). He himself is the “new Jerusalem”—an entirely new kind of Jerusalem. This is borne out by the word for “new” that John uses in Revelation. There are two distinct Greek words translated in English Bibles as “new.” Sometime after the destruction of Jerusalem in <span>AD<\/span> 70, the emperor Hadrian built a “new” Jerusalem; that was the kind of “new” that simply meant the latest in a series of cities on the same site. But John’s vision is of a Jerusalem that is “new” in the sense of being fresh, clean, and different. The NT speaks in the same way of the new covenant and the new commandment (Jn 13:34; Heb 8:8), the new creation and the new man (2 Cor 5:17; Eph 2:15). John’s vision brings out the same truth by telling of seven things that will exist “no more” in the new heaven and earth: no more sea, death, sorrow, crying, pain, curse, or night (Rv 21:1, 4; 22:3-5). In these respects all will be new and different.<\/p>\n<p>There are five passages elsewhere in the NT that help to fill in the background to Revelation 21. In Galatians 4:26 Paul speaks of “Jerusalem above,” the mother city of all who receive salvation by faith, as opposed to the old Jerusalem, where those belong who seek to please God by trying to obey the law (v 25). In Ephesians 5:25-32 he speaks of the bride of Christ, by which he means the church; in John’s vision the “bride” is the “city” (Rv 21:9-10). In Philippians 3:20 we are told that the heavenly city is not simply the future home of believers but also the place of their present “citizenship.” Hebrews 12:22 makes the same point: those who believe have arrived already at the “heavenly Jerusalem.” In other words, <em>this<\/em> Jerusalem is the home of all God’s believing people, Jew and Gentile, from OT and NT times, and it seems not only to be future but also to exist already, in some sense, in the present. What, then, are we to make of John’s vision?<\/p>\n<p class=\"h2\" id=\"MeaningoftheCity\">Meaning of the City<\/p>\n<p>Some of those who expect a future Millennium (1,000-year earthly reign of Christ, between his second coming and final defeat of Satan) believe that the new Jerusalem belongs to the Millennium, because of certain indications that they think suit that period better than the eternal state that will follow it (Rv 21:24-26; 22:2). They visualize it as a literal, material city. It will presumably, then, be in the shape of a cube, or perhaps a pyramid, and some even picture it hovering like an immense spaceship above the surface of the earth.<\/p>\n<p>Most millennarians, however, and also many who do not believe in a millennium in the sense just mentioned, think that John is describing the city as it will be in eternity. They, too, may take it literally, or they think that giving the literal details in these chapters—the city’s measurements, materials, and so on—is the only way in which John could describe something that is in fact indescribable (though nonetheless real).<\/p>\n<p>In line with the message of the entire book of Revelation, many take the new Jerusalem to be the ideal city of God, which belongs not only to the future but also to the present. It exists here and now because it is a spiritual truth, not a material one. It is always “coming down . . . out of heaven” precisely because it comes to men “from God” (21:2). The fact remains, of course, that everything John records in the last two chapters of Revelation belongs to a world that will only appear after the first heaven and the first earth have passed away—a world that is (to us, at any rate) still future.<\/p>\n<p>Taking into account all these Scriptures, we may come closest to understanding the new Jerusalem if we see it as the community of Christ and his people, which will appear in its perfection only when this age has come to an end. Yet, in another sense, Christians belong to it already, and it gives them both an ideal to strive for in this world and a hope to anticipate in the next.<\/p>\n<p><em>See also<\/em> Bride of Christ; Church; Jerusalem.<\/p>","content_en":"<h3>JERUSALEM, New<\/h3>\n<p>Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of God but also the city that is to be their home in a new world.<\/p>\n<p>This does not, of course, answer the question “What is the new Jerusalem?” A description of what it is like would be relatively simple. An explanation of what it <em>is<\/em> would be more complicated.<\/p>\n<p class=\"h2\" id=\"DescriptionoftheCity\">Description of the City<\/p>\n<p>An angel takes John to a mountaintop to show him the new Jerusalem. In the account that follows (Rv 21:10–22:5), the first thing John notes is the light, like a great jewel-like lamp, that lights the city (“the glory of God,” 21:11). Then he describes its walls and gates (21:12-14). The 12 gates bear the names of the tribes of Israel, and the wall between each gate and the next forms a single “foundation,” or block, bearing the name of one of the 12 apostles of Christ. Next, the measurements of the city are given (vv 15-17). It is 1,400 miles (2,220 kilometers) each way—not only in breadth and in length but also in height—and its wall is 216 feet (65.8 meters) thick (or high?). By working out these equivalents in miles and feet, however, we miss what John would probably have thought much more important. According to the biblical units of measurement, the city is 12,000 stadia broad and its wall is 144 cubits thick. These numbers are symbolic; as multiples of 12, they signify perfection, as do other occurrences of 12 in Revelation (e.g., 7:4-8).<\/p>\n<p>After this, John describes the materials of which the new Jerusalem is built (21:18-21). The wall is of jasper; its foundation layers are encrusted with other precious stones; its gates are pearls; and the streets and buildings within are made of “transparent gold.” As for the city itself, John notes a series of things that it does <em>not<\/em> have (vv 22-27)—no temple, no sun or moon, no night, no closing of its gates, and no evil. Finally, there are the three wonderful things that it <em>does<\/em> have (22:1-5)—the river of the water of life, the tree of life, and the throne and presence of God himself.<\/p>\n<p>Such is the new Jerusalem as John describes it. But he wants us not so much to picture what the city looks like as to understand what it means.<\/p>\n<p class=\"h2\" id=\"BackgroundoftheCity\">Background of the City<\/p>\n<p>OT history presents the city of David, old Jerusalem, as the place where God’s rule over his people and his presence among them was centered. In that Jerusalem stood both the temple, where the priests served, and the throne of the kings who governed as God’s deputies. It was the metropolis, or “mother city,” of Israel, the people of God. But the whole Bible is about God’s redeeming a people for himself, out of all nations, in all ages—a greater Israel of which OT Israel is only the vanguard. So it is natural that the last revelation the Bible gives should be a vision of that greater people—home at last in the true mother city, a new and greater Jerusalem.<\/p>\n<p>The OT prophets witnessed the decline of old Jerusalem. They watched with grief and anger as it disappointed the hope that it would live up to its high destiny. As it became infected with sin and folly, and as its kings and priests increasingly betrayed their calling, two of these prophets in particular began to look forward to a Jerusalem that one day would be what it was meant to be. Ezekiel (chs 40–48) foresaw the city and its temple reconstructed in detail; Isaiah (chs 52, 60–66) described this latter-day Jerusalem in even more glowing terms. The vision of both prophets tie in closely with the vision John records in Revelation 21–22.<\/p>\n<p>In the period between the OT and NT, Jewish writers became yet more disillusioned with the way things were going, and they encouraged their readers not so much with hopes of the renewal of the earthly Jerusalem as with imaginative descriptions of the heavenly one. This, they reckoned, existed already; at the end of the age it would come down from God out of heaven, the metropolis of his people, populous and beautiful, the place of his temple and throne. In fact, what was imagined by these apocalyptic writers is in many respects very like what would in due course actually be seen by John.<\/p>\n<p>Jesus develops all these lines of thought in quite a remarkable way. It is not simply that he foretells the final destruction of Jerusalem and its temple (Mk 13; Lk 19:41-44). If that were all, it would leave a great question unanswered. For old Jerusalem existed for a purpose, as we have seen; and if it is to be destroyed, how can that purpose then be fulfilled? Where will God’s people then find his throne and his temple?<\/p>\n<p>Jesus’ answer is that, since the Incarnation, God’s rule and God’s presence are to be found <em>in him<\/em> (Mt 28:18; Jn 14:9). He himself is the “new Jerusalem”—an entirely new kind of Jerusalem. This is borne out by the word for “new” that John uses in Revelation. There are two distinct Greek words translated in English Bibles as “new.” Sometime after the destruction of Jerusalem in <span>AD<\/span> 70, the emperor Hadrian built a “new” Jerusalem; that was the kind of “new” that simply meant the latest in a series of cities on the same site. But John’s vision is of a Jerusalem that is “new” in the sense of being fresh, clean, and different. The NT speaks in the same way of the new covenant and the new commandment (Jn 13:34; Heb 8:8), the new creation and the new man (2 Cor 5:17; Eph 2:15). John’s vision brings out the same truth by telling of seven things that will exist “no more” in the new heaven and earth: no more sea, death, sorrow, crying, pain, curse, or night (Rv 21:1, 4; 22:3-5). In these respects all will be new and different.<\/p>\n<p>There are five passages elsewhere in the NT that help to fill in the background to Revelation 21. In Galatians 4:26 Paul speaks of “Jerusalem above,” the mother city of all who receive salvation by faith, as opposed to the old Jerusalem, where those belong who seek to please God by trying to obey the law (v 25). In Ephesians 5:25-32 he speaks of the bride of Christ, by which he means the church; in John’s vision the “bride” is the “city” (Rv 21:9-10). In Philippians 3:20 we are told that the heavenly city is not simply the future home of believers but also the place of their present “citizenship.” Hebrews 12:22 makes the same point: those who believe have arrived already at the “heavenly Jerusalem.” In other words, <em>this<\/em> Jerusalem is the home of all God’s believing people, Jew and Gentile, from OT and NT times, and it seems not only to be future but also to exist already, in some sense, in the present. What, then, are we to make of John’s vision?<\/p>\n<p class=\"h2\" id=\"MeaningoftheCity\">Meaning of the City<\/p>\n<p>Some of those who expect a future Millennium (1,000-year earthly reign of Christ, between his second coming and final defeat of Satan) believe that the new Jerusalem belongs to the Millennium, because of certain indications that they think suit that period better than the eternal state that will follow it (Rv 21:24-26; 22:2). They visualize it as a literal, material city. It will presumably, then, be in the shape of a cube, or perhaps a pyramid, and some even picture it hovering like an immense spaceship above the surface of the earth.<\/p>\n<p>Most millennarians, however, and also many who do not believe in a millennium in the sense just mentioned, think that John is describing the city as it will be in eternity. They, too, may take it literally, or they think that giving the literal details in these chapters—the city’s measurements, materials, and so on—is the only way in which John could describe something that is in fact indescribable (though nonetheless real).<\/p>\n<p>In line with the message of the entire book of Revelation, many take the new Jerusalem to be the ideal city of God, which belongs not only to the future but also to the present. It exists here and now because it is a spiritual truth, not a material one. It is always “coming down . . . out of heaven” precisely because it comes to men “from God” (21:2). The fact remains, of course, that everything John records in the last two chapters of Revelation belongs to a world that will only appear after the first heaven and the first earth have passed away—a world that is (to us, at any rate) still future.<\/p>\n<p>Taking into account all these Scriptures, we may come closest to understanding the new Jerusalem if we see it as the community of Christ and his people, which will appear in its perfection only when this age has come to an end. Yet, in another sense, Christians belong to it already, and it gives them both an ideal to strive for in this world and a hope to anticipate in the next.<\/p>\n<p><em>See also<\/em> Bride of Christ; Church; Jerusalem.<\/p>","summary_ro":"JERUSALEM, New Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of Go...","summary_en":"JERUSALEM, New Phrase appearing only twice in the Bible, once near the beginning and once near the end of the book of Revelation (Rv 3:12; 21:2). In the first of the great visions of that book, the risen Christ speaks to his people in the midst of their conflict in this world. Among his promises to those who conquer is that they will one day be citizens of the new Jerusalem. The last of the book’s visions shows the fulfillment of this promise. There we see not only the victorious people of Go...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38551,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Woman","title_en":"Woman","content_ro":"<h3>WOMAN<\/h3>\n<p>Man’s companion created by God.<\/p>\n<p class=\"h2\" id=\"HerCreation\">Her Creation<\/p>\n<p>Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submission to his dominance. Rather, they are pictured together, the male and the female, as the representation of their Maker.<\/p>\n<p>Genesis 2:20-25 is the second portrayal of the creation of the first woman. In Genesis 2 the male was made before the female, a point that seems to give him some precedence. This may not be pressed too far, however, as the pattern in the creation texts is to move progressively from the lesser to the finer work! Yet it is because of his prior creation that the male is given the prerogative to name the female (Gn 2:23). In Semitic thought, the giving of names signifies dominion or ownership. This means that Adam’s naming of his wife was an act of lordship. However, the name that he gives her is the equivalent to his own, meaning the male affirmed her equality with him. Paradoxically, then, this hierarchical relationship is also a relationship of equals.<\/p>\n<p>The situation in Genesis 1 and 2 reveals a balanced relationship between the man and the woman who were the parents of all mankind: two persons who were altogether equal in status as coheirs of the mystery of the image of God and yet who dwell in a delicate one-to-one relationship in which one is the leader of the other. In Eden before the fall, this delicate balance was possible.<\/p>\n<p class=\"h2\" id=\"HerDownfallandPlight\">Her Downfall and Plight<\/p>\n<p>Genesis 3, the story of the fall of mankind, speaks of the breaking of the delicate balance between the man and the woman and the ensuing struggles that have been passed down through the ages. In God’s words to the woman, he announced the pain that would accompany her childbearing (Gn 3:16) and the conflict of interests that would affect her relationship with her husband: “Your desire will be for your husband, and he will rule over you” (<span>niv<\/span>). The Hebrew term “desire” <em>(<\/em><span class=\"hebrew\" lang=\"he\">teshuqah<\/span><em>)<\/em> in the Genesis 3 and 4 passages is not a sexual longing but a desire to control, to master, to be in charge (the use of <span class=\"hebrew\" lang=\"he\">teshuqah<\/span> meaning sexual desire is seen in Sg 7:10). Consequently, after the fall, the desire of woman has been to dominate her husband. Her determination to reject his leadership in their relationship of equals is a breaking of the balance in their relationship. For his part, the man tends to tyrannize the woman.<\/p>\n<p>To the women who attempt to dominate their husbands, the apostle Paul says, “Wives, submit to your husbands as to the Lord” (Eph 5:22, <span>niv<\/span>). Her natural inclination needs transformation, so that she can submit to her husband as she submits to the Lord. For, Paul argues, the husband is to the wife as Christ is to the church (v 23). The husbands who tend to dominate their wives also need transformation so that they can love their wives, “just as Christ loved the church and gave himself up for her” (v 25, <span>niv<\/span>). By these words, the apostle Paul was presenting a means whereby couples could regain the bliss in their relationship that was the mark of Eden before the fall. Paul’s citation of Genesis 2:24 in Ephesians 5:31 is a case in point: here a couple may regain the original oneness that God intended for them. The relationship of equal persons in a hierarchy of responsiveness is stated in the context of mutual submission, which is a mark of their greater submission to the Lord Jesus.<\/p>\n<p class=\"h2\" id=\"HerRoleinLifeaccordingtotheBible\">Her Role in Life according to the Bible<\/p>\n<p>A woman is a person in every respect as a man; she shares in the image of God and has the potential of varied ranges of response to culture, community, and life about her. It is a fact of Scripture that women are regularly associated with, and find their sense of worth in, childbearing. Yet the same Scriptures show that the nature of woman is not exhausted by associations with childbearing: she has her own identity in the community, in the church, and before the Lord in the whole of her life, not just when (or if) she bears and nourishes a child. Further, the biblical concept of childbearing always involves the husband, who is her partner at conception, at her side during delivery, and partner with her in the ongoing task of nourishing the child.<\/p>\n<p>The image of the woman as the childbearer begins with the promise of God in Genesis 3:15, where he announced the ultimate victory over the evil one, Satan, by the offspring of the woman. This promise respecting the offspring of the woman became the universal blessing of God upon woman as the childbearer. Ultimately, through one born of a woman, there would come the final deliverance. There is a sense in which each birth experience is a participation in the continuity of this promise (see 1 Tm 2:15 and its possible relationship to this continuity of women, salvation, and childbearing).<\/p>\n<p>Further, in the culture of the OT world, a woman’s genuine worth was solely, or largely, perceived in terms of childbearing. Yet it is not in childbearing alone that she finds worth and dignity before God. For the woman, as for the man, the issue of faith in the Lord is central. A woman who has a household of children but no faith in God might regard herself as a fulfilled person. Yet her care of her children is no substitute for piety to God. A woman who has no children, and perhaps no husband, may have her full identity and worth in her relationship with the God in whose image she is made and whose tasks she is commissioned by him to do. The gifts of God in a woman’s life may lead her to find opportunities in the community to express her devotion to God. Women apparently had the same opportunities as men to take a Nazirite vow (Nm 6:2; see also ch 30).<\/p>\n<p>Certain notable women in the Bible led lives of public service. Miriam, the sister of Moses and Aaron (Ex 15:20-21), was a prophetess, musician, and national leader (Nm 12). Long after her time, God spoke through his prophets of the gift he had given to Israel in the person of the national leader Miriam (Mi 6:4). There were other magnificent women who had exemplary lives: Deborah, the prophetess of God and the only named woman judge of Israel (Jgs 4–5); Esther, the Hebrew queen of Xerxes who saved her people from the rash acts of the Persian king, a result of a frightful conspiracy; and Huldah, the prophetess who was the agent of the Lord’s word to Josiah at the inception of his revival (2 Chr 34:22-28). Huldah’s reception and transmission of the word of the Lord is the more remarkable because she was a contemporary with Jeremiah and Zephaniah. In this case God chose to speak through a woman.<\/p>\n<p>In the NT, certain women were noted for their public ministries: the daughters of Philip, Phoebe, Priscilla, Junias, Tryphena, Tryphosa, Persis, Euodia, and Syntyche. These women mark the beginning of the fulfillment of Joel’s prophecy of a day in which women as well as men would be the instruments of the outpouring of the Holy Spirit (Jl 2:28-29). Women such as Sarah, Ruth, and Hannah exercised their faith in God in the context of the home and family as well. And preeminently there is Mary, mother of Jesus, in whom the ideal of womanhood is conjoined to the fulfillment of the ancient promise to Eve that she would one day be the great victor over the enemy of mankind.<\/p>\n<p><em>See also<\/em> Eve; Man.<\/p>","content_en":"<h3>WOMAN<\/h3>\n<p>Man’s companion created by God.<\/p>\n<p class=\"h2\" id=\"HerCreation\">Her Creation<\/p>\n<p>Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submission to his dominance. Rather, they are pictured together, the male and the female, as the representation of their Maker.<\/p>\n<p>Genesis 2:20-25 is the second portrayal of the creation of the first woman. In Genesis 2 the male was made before the female, a point that seems to give him some precedence. This may not be pressed too far, however, as the pattern in the creation texts is to move progressively from the lesser to the finer work! Yet it is because of his prior creation that the male is given the prerogative to name the female (Gn 2:23). In Semitic thought, the giving of names signifies dominion or ownership. This means that Adam’s naming of his wife was an act of lordship. However, the name that he gives her is the equivalent to his own, meaning the male affirmed her equality with him. Paradoxically, then, this hierarchical relationship is also a relationship of equals.<\/p>\n<p>The situation in Genesis 1 and 2 reveals a balanced relationship between the man and the woman who were the parents of all mankind: two persons who were altogether equal in status as coheirs of the mystery of the image of God and yet who dwell in a delicate one-to-one relationship in which one is the leader of the other. In Eden before the fall, this delicate balance was possible.<\/p>\n<p class=\"h2\" id=\"HerDownfallandPlight\">Her Downfall and Plight<\/p>\n<p>Genesis 3, the story of the fall of mankind, speaks of the breaking of the delicate balance between the man and the woman and the ensuing struggles that have been passed down through the ages. In God’s words to the woman, he announced the pain that would accompany her childbearing (Gn 3:16) and the conflict of interests that would affect her relationship with her husband: “Your desire will be for your husband, and he will rule over you” (<span>niv<\/span>). The Hebrew term “desire” <em>(<\/em><span class=\"hebrew\" lang=\"he\">teshuqah<\/span><em>)<\/em> in the Genesis 3 and 4 passages is not a sexual longing but a desire to control, to master, to be in charge (the use of <span class=\"hebrew\" lang=\"he\">teshuqah<\/span> meaning sexual desire is seen in Sg 7:10). Consequently, after the fall, the desire of woman has been to dominate her husband. Her determination to reject his leadership in their relationship of equals is a breaking of the balance in their relationship. For his part, the man tends to tyrannize the woman.<\/p>\n<p>To the women who attempt to dominate their husbands, the apostle Paul says, “Wives, submit to your husbands as to the Lord” (Eph 5:22, <span>niv<\/span>). Her natural inclination needs transformation, so that she can submit to her husband as she submits to the Lord. For, Paul argues, the husband is to the wife as Christ is to the church (v 23). The husbands who tend to dominate their wives also need transformation so that they can love their wives, “just as Christ loved the church and gave himself up for her” (v 25, <span>niv<\/span>). By these words, the apostle Paul was presenting a means whereby couples could regain the bliss in their relationship that was the mark of Eden before the fall. Paul’s citation of Genesis 2:24 in Ephesians 5:31 is a case in point: here a couple may regain the original oneness that God intended for them. The relationship of equal persons in a hierarchy of responsiveness is stated in the context of mutual submission, which is a mark of their greater submission to the Lord Jesus.<\/p>\n<p class=\"h2\" id=\"HerRoleinLifeaccordingtotheBible\">Her Role in Life according to the Bible<\/p>\n<p>A woman is a person in every respect as a man; she shares in the image of God and has the potential of varied ranges of response to culture, community, and life about her. It is a fact of Scripture that women are regularly associated with, and find their sense of worth in, childbearing. Yet the same Scriptures show that the nature of woman is not exhausted by associations with childbearing: she has her own identity in the community, in the church, and before the Lord in the whole of her life, not just when (or if) she bears and nourishes a child. Further, the biblical concept of childbearing always involves the husband, who is her partner at conception, at her side during delivery, and partner with her in the ongoing task of nourishing the child.<\/p>\n<p>The image of the woman as the childbearer begins with the promise of God in Genesis 3:15, where he announced the ultimate victory over the evil one, Satan, by the offspring of the woman. This promise respecting the offspring of the woman became the universal blessing of God upon woman as the childbearer. Ultimately, through one born of a woman, there would come the final deliverance. There is a sense in which each birth experience is a participation in the continuity of this promise (see 1 Tm 2:15 and its possible relationship to this continuity of women, salvation, and childbearing).<\/p>\n<p>Further, in the culture of the OT world, a woman’s genuine worth was solely, or largely, perceived in terms of childbearing. Yet it is not in childbearing alone that she finds worth and dignity before God. For the woman, as for the man, the issue of faith in the Lord is central. A woman who has a household of children but no faith in God might regard herself as a fulfilled person. Yet her care of her children is no substitute for piety to God. A woman who has no children, and perhaps no husband, may have her full identity and worth in her relationship with the God in whose image she is made and whose tasks she is commissioned by him to do. The gifts of God in a woman’s life may lead her to find opportunities in the community to express her devotion to God. Women apparently had the same opportunities as men to take a Nazirite vow (Nm 6:2; see also ch 30).<\/p>\n<p>Certain notable women in the Bible led lives of public service. Miriam, the sister of Moses and Aaron (Ex 15:20-21), was a prophetess, musician, and national leader (Nm 12). Long after her time, God spoke through his prophets of the gift he had given to Israel in the person of the national leader Miriam (Mi 6:4). There were other magnificent women who had exemplary lives: Deborah, the prophetess of God and the only named woman judge of Israel (Jgs 4–5); Esther, the Hebrew queen of Xerxes who saved her people from the rash acts of the Persian king, a result of a frightful conspiracy; and Huldah, the prophetess who was the agent of the Lord’s word to Josiah at the inception of his revival (2 Chr 34:22-28). Huldah’s reception and transmission of the word of the Lord is the more remarkable because she was a contemporary with Jeremiah and Zephaniah. In this case God chose to speak through a woman.<\/p>\n<p>In the NT, certain women were noted for their public ministries: the daughters of Philip, Phoebe, Priscilla, Junias, Tryphena, Tryphosa, Persis, Euodia, and Syntyche. These women mark the beginning of the fulfillment of Joel’s prophecy of a day in which women as well as men would be the instruments of the outpouring of the Holy Spirit (Jl 2:28-29). Women such as Sarah, Ruth, and Hannah exercised their faith in God in the context of the home and family as well. And preeminently there is Mary, mother of Jesus, in whom the ideal of womanhood is conjoined to the fulfillment of the ancient promise to Eve that she would one day be the great victor over the enemy of mankind.<\/p>\n<p><em>See also<\/em> Eve; Man.<\/p>","summary_ro":"WOMAN Man’s companion created by God. Her Creation Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submiss...","summary_en":"WOMAN Man’s companion created by God. Her Creation Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submiss...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40261,"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":58182,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:25","title_en":"Study Note: Efeseni 5:25","content_ro":"<p><strong>5:25-33<\/strong> Christian husbands are to love their wives <em>just as Christ loved the church<\/em>—that is, sacrificially, for Christ <em>gave up his life for her<\/em> (5:2; cp. Col 3:19; 1 Pet 3:7).<\/p>","content_en":"<p><strong>5:25-33<\/strong> Christian husbands are to love their wives <em>just as Christ loved the church<\/em>—that is, sacrificially, for Christ <em>gave up his life for her<\/em> (5:2; cp. Col 3:19; 1 Pet 3:7).<\/p>","summary_ro":"5:25-33 Christian husbands are to love their wives just as Christ loved the church—that is, sacrificially, for Christ gave up his life for her (5:2; cp. Col 3:19; 1 Pet 3:7).","summary_en":"5:25-33 Christian husbands are to love their wives just as Christ loved the church—that is, sacrificially, for Christ gave up his life for her (5:2; cp. Col 3:19; 1 Pet 3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85808,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:25","title_en":"Study Note: Efeseni 5:25","content_ro":"<p><strong>5:25-33<\/strong> Christian husbands are to love their wives <em>just as Christ loved the church<\/em>—that is, sacrificially, for Christ <em>gave up his life for her<\/em> (5:2; cp. Col 3:19; 1 Pet 3:7).<\/p>","content_en":"<p><strong>5:25-33<\/strong> Christian husbands are to love their wives <em>just as Christ loved the church<\/em>—that is, sacrificially, for Christ <em>gave up his life for her<\/em> (5:2; cp. Col 3:19; 1 Pet 3:7).<\/p>","summary_ro":"5:25-33 Christian husbands are to love their wives just as Christ loved the church—that is, sacrificially, for Christ gave up his life for her (5:2; cp. Col 3:19; 1 Pet 3:7).","summary_en":"5:25-33 Christian husbands are to love their wives just as Christ loved the church—that is, sacrificially, for Christ gave up his life for her (5:2; cp. Col 3:19; 1 Pet 3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113434,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:25","title_en":"Study Note: Efeseni 5:25","content_ro":"<p><strong>5:25-33<\/strong> Christian husbands are to love their wives <em>just as Christ loved the church<\/em>—that is, sacrificially, for Christ <em>gave up his life for her<\/em> (5:2; cp. Col 3:19; 1 Pet 3:7).<\/p>","content_en":"<p><strong>5:25-33<\/strong> Christian husbands are to love their wives <em>just as Christ loved the church<\/em>—that is, sacrificially, for Christ <em>gave up his life for her<\/em> (5:2; cp. Col 3:19; 1 Pet 3:7).<\/p>","summary_ro":"5:25-33 Christian husbands are to love their wives just as Christ loved the church—that is, sacrificially, for Christ gave up his life for her (5:2; cp. Col 3:19; 1 Pet 3:7).","summary_en":"5:25-33 Christian husbands are to love their wives just as Christ loved the church—that is, sacrificially, for Christ gave up his life for her (5:2; cp. Col 3:19; 1 Pet 3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141060,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:25","title_en":"Study Note: Efeseni 5:25","content_ro":"<p><strong>5:25-33<\/strong> Christian husbands are to love their wives <em>just as Christ loved the church<\/em>—that is, sacrificially, for Christ <em>gave up his life for her<\/em> (5:2; cp. Col 3:19; 1 Pet 3:7).<\/p>","content_en":"<p><strong>5:25-33<\/strong> Christian husbands are to love their wives <em>just as Christ loved the church<\/em>—that is, sacrificially, for Christ <em>gave up his life for her<\/em> (5:2; cp. Col 3:19; 1 Pet 3:7).<\/p>","summary_ro":"5:25-33 Christian husbands are to love their wives just as Christ loved the church—that is, sacrificially, for Christ gave up his life for her (5:2; cp. Col 3:19; 1 Pet 3:7).","summary_en":"5:25-33 Christian husbands are to love their wives just as Christ loved the church—that is, sacrificially, for Christ gave up his life for her (5:2; cp. Col 3:19; 1 Pet 3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59693,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87319,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114945,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142571,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":16554,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Holiness","title_en":"Holiness","content_ro":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","summary_en":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38233,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Water","title_en":"Water","content_ro":"<h3>WATER<\/h3>\n<p>One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it.<\/p>\n<p>In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, <span>nlt<\/span>).<\/p>\n<p>When the Lord created the Garden of Eden, he made a river to water it. This river divided into four rivers, of which two are identified with certainty, the Euphrates and the Tigris, which have sustained agricultural life in the Mesopotamian area both in antiquity and today (Gn 2:10-14). The Bible also relates that early in the history of the earth there was no rain but only a mist that watered the earth (vv 5-6). In the time of Noah, the Lord used an overwhelming mass and movement of water to destroy “the world that then existed” (2 Pt 3:6), as punishment for its wickedness.<\/p>\n<p>In the Near East, water is of special importance, for much of the area receives only moderate amounts of rainfall. In Egypt, for example, only two to four inches (5.1 to 10.2 centimeters) of rain falls in the area of Cairo, and at Aswan the average annual rainfall is zero. Egypt is dependent upon the Nile, which is supplied by equatorial rains. By contrast, Palestine is watered well by “the rain from heaven” (Dt 11:10-11).<\/p>\n<p>Water has many symbolic usages in Scripture (quoted below mostly from the <span>nlt<\/span>). The righteous man is like a tree planted by streams of water (Ps 1:3; Jer 17:8). The longing of the soul after God is likened to thirst for water: “My soul thirsts for you; my whole body longs for you in this parched and weary land where there is no water” (Ps 63:1); “I thirst for you as parched land thirsts for rain” (143:6). Jesus fulfills this need and declares, “If you are thirsty, come to me! If you believe in me, come and drink!” (Jn 7:37-38). And Jesus said, “The water I give them takes away thirst altogether. It becomes a perpetual spring within them, giving them eternal life” (4:14). The Spirit of Jesus is that spiritual water that satisfies the thirst of the human spirit (7:38-39). The Word of God is also presented as water by which spiritual cleansing is effected. The Lord speaks of the cleansing of the church by “the washing of water with the word” (Eph 5:26). And Paul said that people are saved “by the washing of regeneration and renewal in the Holy Spirit” (Ti 3:5).<\/p>\n<p>In the closing chapters of the Bible the Lord declares, “To all who are thirsty I will give the springs of the water of life without charge!” (Rv 21:6, <span>nlt<\/span>). Even in the description of the heavenly Jerusalem there is mention of water—the river of the water of life: “The angel showed me a pure river with the water of life, clear as crystal, flowing from the throne of God and of the Lamb, coursing down the center of the main street” (22:1-2). The final invitation of Scripture comes to us in similar terms: “Let the thirsty ones come—anyone who wants to. Let them come and drink the water of life without charge” (v 17).<\/p>","content_en":"<h3>WATER<\/h3>\n<p>One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it.<\/p>\n<p>In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, <span>nlt<\/span>).<\/p>\n<p>When the Lord created the Garden of Eden, he made a river to water it. This river divided into four rivers, of which two are identified with certainty, the Euphrates and the Tigris, which have sustained agricultural life in the Mesopotamian area both in antiquity and today (Gn 2:10-14). The Bible also relates that early in the history of the earth there was no rain but only a mist that watered the earth (vv 5-6). In the time of Noah, the Lord used an overwhelming mass and movement of water to destroy “the world that then existed” (2 Pt 3:6), as punishment for its wickedness.<\/p>\n<p>In the Near East, water is of special importance, for much of the area receives only moderate amounts of rainfall. In Egypt, for example, only two to four inches (5.1 to 10.2 centimeters) of rain falls in the area of Cairo, and at Aswan the average annual rainfall is zero. Egypt is dependent upon the Nile, which is supplied by equatorial rains. By contrast, Palestine is watered well by “the rain from heaven” (Dt 11:10-11).<\/p>\n<p>Water has many symbolic usages in Scripture (quoted below mostly from the <span>nlt<\/span>). The righteous man is like a tree planted by streams of water (Ps 1:3; Jer 17:8). The longing of the soul after God is likened to thirst for water: “My soul thirsts for you; my whole body longs for you in this parched and weary land where there is no water” (Ps 63:1); “I thirst for you as parched land thirsts for rain” (143:6). Jesus fulfills this need and declares, “If you are thirsty, come to me! If you believe in me, come and drink!” (Jn 7:37-38). And Jesus said, “The water I give them takes away thirst altogether. It becomes a perpetual spring within them, giving them eternal life” (4:14). The Spirit of Jesus is that spiritual water that satisfies the thirst of the human spirit (7:38-39). The Word of God is also presented as water by which spiritual cleansing is effected. The Lord speaks of the cleansing of the church by “the washing of water with the word” (Eph 5:26). And Paul said that people are saved “by the washing of regeneration and renewal in the Holy Spirit” (Ti 3:5).<\/p>\n<p>In the closing chapters of the Bible the Lord declares, “To all who are thirsty I will give the springs of the water of life without charge!” (Rv 21:6, <span>nlt<\/span>). Even in the description of the heavenly Jerusalem there is mention of water—the river of the water of life: “The angel showed me a pure river with the water of life, clear as crystal, flowing from the throne of God and of the Lamb, coursing down the center of the main street” (22:1-2). The final invitation of Scripture comes to us in similar terms: “Let the thirsty ones come—anyone who wants to. Let them come and drink the water of life without charge” (v 17).<\/p>","summary_ro":"WATER One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it. In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, nlt). When the Lord created the Garden of Eden, he made a ri...","summary_en":"WATER One of the essentials of life, which covers much of the earth’s surface and is the primary component of the human body. Life cannot be sustained more than a few days without it. In the beginning, water covered the earth. Then God brought up the dry land from the water (Gn 1:9-10). As Peter said, “God made the heavens by the word of his command, and he brought the earth up from the water and surrounded it with water” (2 Pt 3:5, nlt). When the Lord created the Garden of Eden, he made a ri...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58183,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:26","title_en":"Study Note: Efeseni 5:26","content_ro":"<p><strong>5:26<\/strong> <em>washed by the cleansing of God’s word:<\/em> The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).<\/p>","content_en":"<p><strong>5:26<\/strong> <em>washed by the cleansing of God’s word:<\/em> The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).<\/p>","summary_ro":"5:26 washed by the cleansing of God’s word: The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).","summary_en":"5:26 washed by the cleansing of God’s word: The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85809,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:26","title_en":"Study Note: Efeseni 5:26","content_ro":"<p><strong>5:26<\/strong> <em>washed by the cleansing of God’s word:<\/em> The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).<\/p>","content_en":"<p><strong>5:26<\/strong> <em>washed by the cleansing of God’s word:<\/em> The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).<\/p>","summary_ro":"5:26 washed by the cleansing of God’s word: The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).","summary_en":"5:26 washed by the cleansing of God’s word: The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113435,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:26","title_en":"Study Note: Efeseni 5:26","content_ro":"<p><strong>5:26<\/strong> <em>washed by the cleansing of God’s word:<\/em> The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).<\/p>","content_en":"<p><strong>5:26<\/strong> <em>washed by the cleansing of God’s word:<\/em> The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).<\/p>","summary_ro":"5:26 washed by the cleansing of God’s word: The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).","summary_en":"5:26 washed by the cleansing of God’s word: The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141061,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:26","title_en":"Study Note: Efeseni 5:26","content_ro":"<p><strong>5:26<\/strong> <em>washed by the cleansing of God’s word:<\/em> The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).<\/p>","content_en":"<p><strong>5:26<\/strong> <em>washed by the cleansing of God’s word:<\/em> The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).<\/p>","summary_ro":"5:26 washed by the cleansing of God’s word: The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).","summary_en":"5:26 washed by the cleansing of God’s word: The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":13969,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glorification","title_en":"Glorification","content_ro":"<h3>GLORIFICATION<\/h3>\n<p>The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extended to God.<\/p>\n<p class=\"h2\" id=\"GloryofGod\">Glory of God<\/p>\n<p>In the OT the glory of God means something obvious about God. The book of Exodus is rich with references to God’s glory. There was the fiery pillar and the glory that entered into the Holy of Holies in the tabernacle (cf. 40:34-38).<\/p>\n<p>In the making of the tabernacle (Ex 25–27), the concepts of glory and beauty are joined. There is evidence that the “goodness” of the Lord that Moses saw (Ex 33:19) could also be translated as “beauty.” Hence, God’s glory is his beauty.<\/p>\n<p>The NT continues the thought of the OT that God is a God of glory (cf. the vision of God in his glory in Rv 4). But the primary message in the NT centers on the glory of Christ. The transfiguration of Christ was a breaking out into the open of his glory (Mt 17:1-8). The apostle Paul called Jesus the Lord of glory (1 Cor 2:8) and wrote that the glory of God radiated from his face (2 Cor 3:18). John’s Gospel is uniquely the Gospel of glory. In the Incarnation, the Son of God showed the glory that was his as the only begotten of the Father (Jn 1:14). The raising of Lazarus was a manifestation of the glory of God in Christ (11:40). Jesus’ prayer in John 17 is filled with comments on the glory of Christ, including the affirmation that the disciples of the Lord would share in that glory.<\/p>\n<p class=\"h2\" id=\"GlorificationoftheBeliever\">Glorification of the Believer<\/p>\n<p>In 2 Corinthians 3:18 spiritual transformation is described as a changing from glory to glory. Glorification is implied as the last event in the change from glory to glory. In the process of salvation Paul lists glorification as the last and final event (Rom 8:28-30). The verb used in verse 30 is in the past tense, which some have taken to mean the certainty and finality of glorification. Glorification is the completion, the consummation, the perfection, the full realization of salvation.<\/p>\n<p>Glorification is the perfection of sanctification as it pertains to one’s inner character. No one passage treats this theme extensively, but Ephesians 5:27 may be taken for all. In that passage Paul wrote of presenting the church to Christ, but what he says of the church is true of each Christian. Jesus will present the church to himself in “splendor, without spot or wrinkle or any such thing, that she [the church] might be holy and without blemish.” Or in the language of 2 Timothy 2:10, “Therefore I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory” (<span>rsv<\/span>).<\/p>\n<p>Just as the inner person undergoes glorification, so does the believer’s body. Paul calls the resurrection of the body the redemption of the body (Rom 8:23). In Philippians 3:21 Paul speaks of the transformation of bodies of humiliation (i.e., humiliated by sin and mortality) into bodies of glory identical to that of Christ. The power that shall do this is the power of God by which he subjects all things to his reign.<\/p>\n<p>The most extensive treatment on the glorification of the body is found in 1 Corinthians 15, with some additional details in 2 Corinthians 5. Paul’s theme in 1 Corinthians 15 is that as Christians have borne the image of the mortal clay of Adam, they shall bear the image of the immortal Son of God. Paul contrasts the two bodies. The present body is perishable; the resurrection body will be imperishable. This body is one of dishonor; the resurrection body will be one of glory. This body is one of weakness; the resurrection body is one of power. This body is of the current physical order; the resurrection body will be of the future, spiritual, eternal order.<\/p>\n<p>Salvation involves justification, regeneration, and sanctification in this life. In the life to come it means the glorification of the inner person and the resurrection of the body in glory. But such a glorified person must live in a glorified environment. Hence, Scripture must logically end the course of salvation with a glorious new heaven, new earth, and a new Jerusalem.<\/p>\n<p><em>See also<\/em> Glory; Resurrection.<\/p>","content_en":"<h3>GLORIFICATION<\/h3>\n<p>The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extended to God.<\/p>\n<p class=\"h2\" id=\"GloryofGod\">Glory of God<\/p>\n<p>In the OT the glory of God means something obvious about God. The book of Exodus is rich with references to God’s glory. There was the fiery pillar and the glory that entered into the Holy of Holies in the tabernacle (cf. 40:34-38).<\/p>\n<p>In the making of the tabernacle (Ex 25–27), the concepts of glory and beauty are joined. There is evidence that the “goodness” of the Lord that Moses saw (Ex 33:19) could also be translated as “beauty.” Hence, God’s glory is his beauty.<\/p>\n<p>The NT continues the thought of the OT that God is a God of glory (cf. the vision of God in his glory in Rv 4). But the primary message in the NT centers on the glory of Christ. The transfiguration of Christ was a breaking out into the open of his glory (Mt 17:1-8). The apostle Paul called Jesus the Lord of glory (1 Cor 2:8) and wrote that the glory of God radiated from his face (2 Cor 3:18). John’s Gospel is uniquely the Gospel of glory. In the Incarnation, the Son of God showed the glory that was his as the only begotten of the Father (Jn 1:14). The raising of Lazarus was a manifestation of the glory of God in Christ (11:40). Jesus’ prayer in John 17 is filled with comments on the glory of Christ, including the affirmation that the disciples of the Lord would share in that glory.<\/p>\n<p class=\"h2\" id=\"GlorificationoftheBeliever\">Glorification of the Believer<\/p>\n<p>In 2 Corinthians 3:18 spiritual transformation is described as a changing from glory to glory. Glorification is implied as the last event in the change from glory to glory. In the process of salvation Paul lists glorification as the last and final event (Rom 8:28-30). The verb used in verse 30 is in the past tense, which some have taken to mean the certainty and finality of glorification. Glorification is the completion, the consummation, the perfection, the full realization of salvation.<\/p>\n<p>Glorification is the perfection of sanctification as it pertains to one’s inner character. No one passage treats this theme extensively, but Ephesians 5:27 may be taken for all. In that passage Paul wrote of presenting the church to Christ, but what he says of the church is true of each Christian. Jesus will present the church to himself in “splendor, without spot or wrinkle or any such thing, that she [the church] might be holy and without blemish.” Or in the language of 2 Timothy 2:10, “Therefore I endure everything for the sake of the elect, that they also may obtain salvation in Christ Jesus with its eternal glory” (<span>rsv<\/span>).<\/p>\n<p>Just as the inner person undergoes glorification, so does the believer’s body. Paul calls the resurrection of the body the redemption of the body (Rom 8:23). In Philippians 3:21 Paul speaks of the transformation of bodies of humiliation (i.e., humiliated by sin and mortality) into bodies of glory identical to that of Christ. The power that shall do this is the power of God by which he subjects all things to his reign.<\/p>\n<p>The most extensive treatment on the glorification of the body is found in 1 Corinthians 15, with some additional details in 2 Corinthians 5. Paul’s theme in 1 Corinthians 15 is that as Christians have borne the image of the mortal clay of Adam, they shall bear the image of the immortal Son of God. Paul contrasts the two bodies. The present body is perishable; the resurrection body will be imperishable. This body is one of dishonor; the resurrection body will be one of glory. This body is one of weakness; the resurrection body is one of power. This body is of the current physical order; the resurrection body will be of the future, spiritual, eternal order.<\/p>\n<p>Salvation involves justification, regeneration, and sanctification in this life. In the life to come it means the glorification of the inner person and the resurrection of the body in glory. But such a glorified person must live in a glorified environment. Hence, Scripture must logically end the course of salvation with a glorious new heaven, new earth, and a new Jerusalem.<\/p>\n<p><em>See also<\/em> Glory; Resurrection.<\/p>","summary_ro":"GLORIFICATION The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extend...","summary_en":"GLORIFICATION The expression of God’s glory and splendor. The Hebrew word for “glory” originally meant “weighty, heavy, or important.” From there it moved to the idea of an influential, rich, or prominent person. In ancient cultures the wealthy and the powerful were marked by the finery of their dress and jewels. Hence, a person’s glory meant the ostentatious signs of wealth and power. Glory also suggested beauty, since fine clothes and jewels were items of beauty. The concept was then extend...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58184,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:27","title_en":"Study Note: Efeseni 5:27","content_ro":"<p><strong>5:27<\/strong> <em>a glorious church without a . . . blemish:<\/em> The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands <em>holy and without fault<\/em> before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.<\/p>","content_en":"<p><strong>5:27<\/strong> <em>a glorious church without a . . . blemish:<\/em> The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands <em>holy and without fault<\/em> before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.<\/p>","summary_ro":"5:27 a glorious church without a . . . blemish: The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands holy and without fault before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.","summary_en":"5:27 a glorious church without a . . . blemish: The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands holy and without fault before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85810,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:27","title_en":"Study Note: Efeseni 5:27","content_ro":"<p><strong>5:27<\/strong> <em>a glorious church without a . . . blemish:<\/em> The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands <em>holy and without fault<\/em> before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.<\/p>","content_en":"<p><strong>5:27<\/strong> <em>a glorious church without a . . . blemish:<\/em> The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands <em>holy and without fault<\/em> before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.<\/p>","summary_ro":"5:27 a glorious church without a . . . blemish: The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands holy and without fault before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.","summary_en":"5:27 a glorious church without a . . . blemish: The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands holy and without fault before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113436,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:27","title_en":"Study Note: Efeseni 5:27","content_ro":"<p><strong>5:27<\/strong> <em>a glorious church without a . . . blemish:<\/em> The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands <em>holy and without fault<\/em> before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.<\/p>","content_en":"<p><strong>5:27<\/strong> <em>a glorious church without a . . . blemish:<\/em> The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands <em>holy and without fault<\/em> before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.<\/p>","summary_ro":"5:27 a glorious church without a . . . blemish: The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands holy and without fault before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.","summary_en":"5:27 a glorious church without a . . . blemish: The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands holy and without fault before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141062,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:27","title_en":"Study Note: Efeseni 5:27","content_ro":"<p><strong>5:27<\/strong> <em>a glorious church without a . . . blemish:<\/em> The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands <em>holy and without fault<\/em> before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.<\/p>","content_en":"<p><strong>5:27<\/strong> <em>a glorious church without a . . . blemish:<\/em> The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands <em>holy and without fault<\/em> before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.<\/p>","summary_ro":"5:27 a glorious church without a . . . blemish: The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands holy and without fault before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.","summary_en":"5:27 a glorious church without a . . . blemish: The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands holy and without fault before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":58185,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:28","title_en":"Study Note: Efeseni 5:28","content_ro":"<p><strong>5:28-29<\/strong> Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).<\/p>","content_en":"<p><strong>5:28-29<\/strong> Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).<\/p>","summary_ro":"5:28-29 Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).","summary_en":"5:28-29 Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85811,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:28","title_en":"Study Note: Efeseni 5:28","content_ro":"<p><strong>5:28-29<\/strong> Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).<\/p>","content_en":"<p><strong>5:28-29<\/strong> Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).<\/p>","summary_ro":"5:28-29 Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).","summary_en":"5:28-29 Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113437,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:28","title_en":"Study Note: Efeseni 5:28","content_ro":"<p><strong>5:28-29<\/strong> Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).<\/p>","content_en":"<p><strong>5:28-29<\/strong> Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).<\/p>","summary_ro":"5:28-29 Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).","summary_en":"5:28-29 Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141063,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:28","title_en":"Study Note: Efeseni 5:28","content_ro":"<p><strong>5:28-29<\/strong> Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).<\/p>","content_en":"<p><strong>5:28-29<\/strong> Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).<\/p>","summary_ro":"5:28-29 Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).","summary_en":"5:28-29 Husbands should prize and cherish their wives, for in marriage the two have become one (see 5:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":5436,"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":40262,"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}],"31":[{"id":10923,"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":38553,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Woman","title_en":"Woman","content_ro":"<h3>WOMAN<\/h3>\n<p>Man’s companion created by God.<\/p>\n<p class=\"h2\" id=\"HerCreation\">Her Creation<\/p>\n<p>Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submission to his dominance. Rather, they are pictured together, the male and the female, as the representation of their Maker.<\/p>\n<p>Genesis 2:20-25 is the second portrayal of the creation of the first woman. In Genesis 2 the male was made before the female, a point that seems to give him some precedence. This may not be pressed too far, however, as the pattern in the creation texts is to move progressively from the lesser to the finer work! Yet it is because of his prior creation that the male is given the prerogative to name the female (Gn 2:23). In Semitic thought, the giving of names signifies dominion or ownership. This means that Adam’s naming of his wife was an act of lordship. However, the name that he gives her is the equivalent to his own, meaning the male affirmed her equality with him. Paradoxically, then, this hierarchical relationship is also a relationship of equals.<\/p>\n<p>The situation in Genesis 1 and 2 reveals a balanced relationship between the man and the woman who were the parents of all mankind: two persons who were altogether equal in status as coheirs of the mystery of the image of God and yet who dwell in a delicate one-to-one relationship in which one is the leader of the other. In Eden before the fall, this delicate balance was possible.<\/p>\n<p class=\"h2\" id=\"HerDownfallandPlight\">Her Downfall and Plight<\/p>\n<p>Genesis 3, the story of the fall of mankind, speaks of the breaking of the delicate balance between the man and the woman and the ensuing struggles that have been passed down through the ages. In God’s words to the woman, he announced the pain that would accompany her childbearing (Gn 3:16) and the conflict of interests that would affect her relationship with her husband: “Your desire will be for your husband, and he will rule over you” (<span>niv<\/span>). The Hebrew term “desire” <em>(<\/em><span class=\"hebrew\" lang=\"he\">teshuqah<\/span><em>)<\/em> in the Genesis 3 and 4 passages is not a sexual longing but a desire to control, to master, to be in charge (the use of <span class=\"hebrew\" lang=\"he\">teshuqah<\/span> meaning sexual desire is seen in Sg 7:10). Consequently, after the fall, the desire of woman has been to dominate her husband. Her determination to reject his leadership in their relationship of equals is a breaking of the balance in their relationship. For his part, the man tends to tyrannize the woman.<\/p>\n<p>To the women who attempt to dominate their husbands, the apostle Paul says, “Wives, submit to your husbands as to the Lord” (Eph 5:22, <span>niv<\/span>). Her natural inclination needs transformation, so that she can submit to her husband as she submits to the Lord. For, Paul argues, the husband is to the wife as Christ is to the church (v 23). The husbands who tend to dominate their wives also need transformation so that they can love their wives, “just as Christ loved the church and gave himself up for her” (v 25, <span>niv<\/span>). By these words, the apostle Paul was presenting a means whereby couples could regain the bliss in their relationship that was the mark of Eden before the fall. Paul’s citation of Genesis 2:24 in Ephesians 5:31 is a case in point: here a couple may regain the original oneness that God intended for them. The relationship of equal persons in a hierarchy of responsiveness is stated in the context of mutual submission, which is a mark of their greater submission to the Lord Jesus.<\/p>\n<p class=\"h2\" id=\"HerRoleinLifeaccordingtotheBible\">Her Role in Life according to the Bible<\/p>\n<p>A woman is a person in every respect as a man; she shares in the image of God and has the potential of varied ranges of response to culture, community, and life about her. It is a fact of Scripture that women are regularly associated with, and find their sense of worth in, childbearing. Yet the same Scriptures show that the nature of woman is not exhausted by associations with childbearing: she has her own identity in the community, in the church, and before the Lord in the whole of her life, not just when (or if) she bears and nourishes a child. Further, the biblical concept of childbearing always involves the husband, who is her partner at conception, at her side during delivery, and partner with her in the ongoing task of nourishing the child.<\/p>\n<p>The image of the woman as the childbearer begins with the promise of God in Genesis 3:15, where he announced the ultimate victory over the evil one, Satan, by the offspring of the woman. This promise respecting the offspring of the woman became the universal blessing of God upon woman as the childbearer. Ultimately, through one born of a woman, there would come the final deliverance. There is a sense in which each birth experience is a participation in the continuity of this promise (see 1 Tm 2:15 and its possible relationship to this continuity of women, salvation, and childbearing).<\/p>\n<p>Further, in the culture of the OT world, a woman’s genuine worth was solely, or largely, perceived in terms of childbearing. Yet it is not in childbearing alone that she finds worth and dignity before God. For the woman, as for the man, the issue of faith in the Lord is central. A woman who has a household of children but no faith in God might regard herself as a fulfilled person. Yet her care of her children is no substitute for piety to God. A woman who has no children, and perhaps no husband, may have her full identity and worth in her relationship with the God in whose image she is made and whose tasks she is commissioned by him to do. The gifts of God in a woman’s life may lead her to find opportunities in the community to express her devotion to God. Women apparently had the same opportunities as men to take a Nazirite vow (Nm 6:2; see also ch 30).<\/p>\n<p>Certain notable women in the Bible led lives of public service. Miriam, the sister of Moses and Aaron (Ex 15:20-21), was a prophetess, musician, and national leader (Nm 12). Long after her time, God spoke through his prophets of the gift he had given to Israel in the person of the national leader Miriam (Mi 6:4). There were other magnificent women who had exemplary lives: Deborah, the prophetess of God and the only named woman judge of Israel (Jgs 4–5); Esther, the Hebrew queen of Xerxes who saved her people from the rash acts of the Persian king, a result of a frightful conspiracy; and Huldah, the prophetess who was the agent of the Lord’s word to Josiah at the inception of his revival (2 Chr 34:22-28). Huldah’s reception and transmission of the word of the Lord is the more remarkable because she was a contemporary with Jeremiah and Zephaniah. In this case God chose to speak through a woman.<\/p>\n<p>In the NT, certain women were noted for their public ministries: the daughters of Philip, Phoebe, Priscilla, Junias, Tryphena, Tryphosa, Persis, Euodia, and Syntyche. These women mark the beginning of the fulfillment of Joel’s prophecy of a day in which women as well as men would be the instruments of the outpouring of the Holy Spirit (Jl 2:28-29). Women such as Sarah, Ruth, and Hannah exercised their faith in God in the context of the home and family as well. And preeminently there is Mary, mother of Jesus, in whom the ideal of womanhood is conjoined to the fulfillment of the ancient promise to Eve that she would one day be the great victor over the enemy of mankind.<\/p>\n<p><em>See also<\/em> Eve; Man.<\/p>","content_en":"<h3>WOMAN<\/h3>\n<p>Man’s companion created by God.<\/p>\n<p class=\"h2\" id=\"HerCreation\">Her Creation<\/p>\n<p>Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submission to his dominance. Rather, they are pictured together, the male and the female, as the representation of their Maker.<\/p>\n<p>Genesis 2:20-25 is the second portrayal of the creation of the first woman. In Genesis 2 the male was made before the female, a point that seems to give him some precedence. This may not be pressed too far, however, as the pattern in the creation texts is to move progressively from the lesser to the finer work! Yet it is because of his prior creation that the male is given the prerogative to name the female (Gn 2:23). In Semitic thought, the giving of names signifies dominion or ownership. This means that Adam’s naming of his wife was an act of lordship. However, the name that he gives her is the equivalent to his own, meaning the male affirmed her equality with him. Paradoxically, then, this hierarchical relationship is also a relationship of equals.<\/p>\n<p>The situation in Genesis 1 and 2 reveals a balanced relationship between the man and the woman who were the parents of all mankind: two persons who were altogether equal in status as coheirs of the mystery of the image of God and yet who dwell in a delicate one-to-one relationship in which one is the leader of the other. In Eden before the fall, this delicate balance was possible.<\/p>\n<p class=\"h2\" id=\"HerDownfallandPlight\">Her Downfall and Plight<\/p>\n<p>Genesis 3, the story of the fall of mankind, speaks of the breaking of the delicate balance between the man and the woman and the ensuing struggles that have been passed down through the ages. In God’s words to the woman, he announced the pain that would accompany her childbearing (Gn 3:16) and the conflict of interests that would affect her relationship with her husband: “Your desire will be for your husband, and he will rule over you” (<span>niv<\/span>). The Hebrew term “desire” <em>(<\/em><span class=\"hebrew\" lang=\"he\">teshuqah<\/span><em>)<\/em> in the Genesis 3 and 4 passages is not a sexual longing but a desire to control, to master, to be in charge (the use of <span class=\"hebrew\" lang=\"he\">teshuqah<\/span> meaning sexual desire is seen in Sg 7:10). Consequently, after the fall, the desire of woman has been to dominate her husband. Her determination to reject his leadership in their relationship of equals is a breaking of the balance in their relationship. For his part, the man tends to tyrannize the woman.<\/p>\n<p>To the women who attempt to dominate their husbands, the apostle Paul says, “Wives, submit to your husbands as to the Lord” (Eph 5:22, <span>niv<\/span>). Her natural inclination needs transformation, so that she can submit to her husband as she submits to the Lord. For, Paul argues, the husband is to the wife as Christ is to the church (v 23). The husbands who tend to dominate their wives also need transformation so that they can love their wives, “just as Christ loved the church and gave himself up for her” (v 25, <span>niv<\/span>). By these words, the apostle Paul was presenting a means whereby couples could regain the bliss in their relationship that was the mark of Eden before the fall. Paul’s citation of Genesis 2:24 in Ephesians 5:31 is a case in point: here a couple may regain the original oneness that God intended for them. The relationship of equal persons in a hierarchy of responsiveness is stated in the context of mutual submission, which is a mark of their greater submission to the Lord Jesus.<\/p>\n<p class=\"h2\" id=\"HerRoleinLifeaccordingtotheBible\">Her Role in Life according to the Bible<\/p>\n<p>A woman is a person in every respect as a man; she shares in the image of God and has the potential of varied ranges of response to culture, community, and life about her. It is a fact of Scripture that women are regularly associated with, and find their sense of worth in, childbearing. Yet the same Scriptures show that the nature of woman is not exhausted by associations with childbearing: she has her own identity in the community, in the church, and before the Lord in the whole of her life, not just when (or if) she bears and nourishes a child. Further, the biblical concept of childbearing always involves the husband, who is her partner at conception, at her side during delivery, and partner with her in the ongoing task of nourishing the child.<\/p>\n<p>The image of the woman as the childbearer begins with the promise of God in Genesis 3:15, where he announced the ultimate victory over the evil one, Satan, by the offspring of the woman. This promise respecting the offspring of the woman became the universal blessing of God upon woman as the childbearer. Ultimately, through one born of a woman, there would come the final deliverance. There is a sense in which each birth experience is a participation in the continuity of this promise (see 1 Tm 2:15 and its possible relationship to this continuity of women, salvation, and childbearing).<\/p>\n<p>Further, in the culture of the OT world, a woman’s genuine worth was solely, or largely, perceived in terms of childbearing. Yet it is not in childbearing alone that she finds worth and dignity before God. For the woman, as for the man, the issue of faith in the Lord is central. A woman who has a household of children but no faith in God might regard herself as a fulfilled person. Yet her care of her children is no substitute for piety to God. A woman who has no children, and perhaps no husband, may have her full identity and worth in her relationship with the God in whose image she is made and whose tasks she is commissioned by him to do. The gifts of God in a woman’s life may lead her to find opportunities in the community to express her devotion to God. Women apparently had the same opportunities as men to take a Nazirite vow (Nm 6:2; see also ch 30).<\/p>\n<p>Certain notable women in the Bible led lives of public service. Miriam, the sister of Moses and Aaron (Ex 15:20-21), was a prophetess, musician, and national leader (Nm 12). Long after her time, God spoke through his prophets of the gift he had given to Israel in the person of the national leader Miriam (Mi 6:4). There were other magnificent women who had exemplary lives: Deborah, the prophetess of God and the only named woman judge of Israel (Jgs 4–5); Esther, the Hebrew queen of Xerxes who saved her people from the rash acts of the Persian king, a result of a frightful conspiracy; and Huldah, the prophetess who was the agent of the Lord’s word to Josiah at the inception of his revival (2 Chr 34:22-28). Huldah’s reception and transmission of the word of the Lord is the more remarkable because she was a contemporary with Jeremiah and Zephaniah. In this case God chose to speak through a woman.<\/p>\n<p>In the NT, certain women were noted for their public ministries: the daughters of Philip, Phoebe, Priscilla, Junias, Tryphena, Tryphosa, Persis, Euodia, and Syntyche. These women mark the beginning of the fulfillment of Joel’s prophecy of a day in which women as well as men would be the instruments of the outpouring of the Holy Spirit (Jl 2:28-29). Women such as Sarah, Ruth, and Hannah exercised their faith in God in the context of the home and family as well. And preeminently there is Mary, mother of Jesus, in whom the ideal of womanhood is conjoined to the fulfillment of the ancient promise to Eve that she would one day be the great victor over the enemy of mankind.<\/p>\n<p><em>See also<\/em> Eve; Man.<\/p>","summary_ro":"WOMAN Man’s companion created by God. Her Creation Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submiss...","summary_en":"WOMAN Man’s companion created by God. Her Creation Genesis provides two accounts of the creation of the first man and woman. In the first, Genesis 1:26-28, God created humans in his image, as male and female. Hence, the female shares with the male the image of God, reflects his power and majesty on earth, and is commanded to multiply and bring dominion to the earth. From Genesis 1:26-28 there is no suggestion of inferiority of the female to the male, nor is there any suggestion of her submiss...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58186,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:31","title_en":"Study Note: Efeseni 5:31","content_ro":"<p><strong>5:31<\/strong> The unity of husband and wife should motivate the husband to care for his wife.<\/p>","content_en":"<p><strong>5:31<\/strong> The unity of husband and wife should motivate the husband to care for his wife.<\/p>","summary_ro":"5:31 The unity of husband and wife should motivate the husband to care for his wife.","summary_en":"5:31 The unity of husband and wife should motivate the husband to care for his wife.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85812,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:31","title_en":"Study Note: Efeseni 5:31","content_ro":"<p><strong>5:31<\/strong> The unity of husband and wife should motivate the husband to care for his wife.<\/p>","content_en":"<p><strong>5:31<\/strong> The unity of husband and wife should motivate the husband to care for his wife.<\/p>","summary_ro":"5:31 The unity of husband and wife should motivate the husband to care for his wife.","summary_en":"5:31 The unity of husband and wife should motivate the husband to care for his wife.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113438,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:31","title_en":"Study Note: Efeseni 5:31","content_ro":"<p><strong>5:31<\/strong> The unity of husband and wife should motivate the husband to care for his wife.<\/p>","content_en":"<p><strong>5:31<\/strong> The unity of husband and wife should motivate the husband to care for his wife.<\/p>","summary_ro":"5:31 The unity of husband and wife should motivate the husband to care for his wife.","summary_en":"5:31 The unity of husband and wife should motivate the husband to care for his wife.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141064,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:31","title_en":"Study Note: Efeseni 5:31","content_ro":"<p><strong>5:31<\/strong> The unity of husband and wife should motivate the husband to care for his wife.<\/p>","content_en":"<p><strong>5:31<\/strong> The unity of husband and wife should motivate the husband to care for his wife.<\/p>","summary_ro":"5:31 The unity of husband and wife should motivate the husband to care for his wife.","summary_en":"5:31 The unity of husband and wife should motivate the husband to care for his wife.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59689,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87315,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114941,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142567,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Sexuality","title_en":"Human Sexuality","content_ro":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","content_en":"<h3>Human Sexuality<\/h3>\n<p>When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31).<\/p>\n<p>Sexual intimacy united the first man and woman as one, an effect that sexual intimacy continues to have. Since biblical sexuality is not just physical but has the total person in view, it validates sexual relations only as part of the partners’ permanent mutual commitment to each other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “knowing” another person intimately (see study note on Gen 4:1). Since Creation, God’s intended context for sexual activity has been the intimate union of marriage—namely, a permanent and loving heterosexual commitment (Gen 1:27-28; 2:23-24). The sexual relationship cements the marriage bond in an intimacy that may result in reproduction and can continue even when reproduction is no longer possible.<\/p>\n<p>Although sexuality was created before sin, it did not emerge unscathed from human rebellion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev 18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-18), collapses family structures (see Gen 19:30-38), and fragments the community. Whereas perverted sexuality causes much harm, tears the community down (see Gen 38:1-30; 39:7-9; Judg 19–20), and exalts the individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the community.<\/p>\n<p>Human sexuality has been damaged through our fall into sin (Gen 3), but God has redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit (1 Cor 6:9-11, 15-20; 1 Thes 4:1-8). Those who commit their sexuality to Christ’s work in their lives can serve as a testament to others of God’s love for his people (Eph 5:25-33).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:27-28; 2:18-25; Lev 18:1-30; Deut 22:13-29; Ruth 4:11-13; 2 Sam 11:2-27; Ps 127:3-5; Eccl 2:8-11; Song 1:8–8:14; Mal 2:15-16; Matt 19:3-12; 1 Cor 6:12–7:40; Eph 5:31-33; 1 Thes 4:3-8<\/p>","summary_ro":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","summary_en":"Human Sexuality When God created the first human beings in his own image, he created them as sexual beings, male and female (Gen 1:27). Through their sexuality, they were to fill and govern the world (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and female sexuality is central to what it means to be human and is included in God’s declaration of creation as “very good” (1:31). Sexual intimacy united the first man and woman as one, an effect that sexual i...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":58187,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:32","title_en":"Study Note: Efeseni 5:32","content_ro":"<p><strong>5:32<\/strong> <em>it is an illustration:<\/em>Both the unity of husband and wife and the unity of <em>Christ and the church<\/em> are <em>a great mystery<\/em> (see study note on 1:8-10).<\/p>","content_en":"<p><strong>5:32<\/strong> <em>it is an illustration:<\/em>Both the unity of husband and wife and the unity of <em>Christ and the church<\/em> are <em>a great mystery<\/em> (see study note on 1:8-10).<\/p>","summary_ro":"5:32 it is an illustration:Both the unity of husband and wife and the unity of Christ and the church are a great mystery (see study note on 1:8-10).","summary_en":"5:32 it is an illustration:Both the unity of husband and wife and the unity of Christ and the church are a great mystery (see study note on 1:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85813,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:32","title_en":"Study Note: Efeseni 5:32","content_ro":"<p><strong>5:32<\/strong> <em>it is an illustration:<\/em>Both the unity of husband and wife and the unity of <em>Christ and the church<\/em> are <em>a great mystery<\/em> (see study note on 1:8-10).<\/p>","content_en":"<p><strong>5:32<\/strong> <em>it is an illustration:<\/em>Both the unity of husband and wife and the unity of <em>Christ and the church<\/em> are <em>a great mystery<\/em> (see study note on 1:8-10).<\/p>","summary_ro":"5:32 it is an illustration:Both the unity of husband and wife and the unity of Christ and the church are a great mystery (see study note on 1:8-10).","summary_en":"5:32 it is an illustration:Both the unity of husband and wife and the unity of Christ and the church are a great mystery (see study note on 1:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113439,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:32","title_en":"Study Note: Efeseni 5:32","content_ro":"<p><strong>5:32<\/strong> <em>it is an illustration:<\/em>Both the unity of husband and wife and the unity of <em>Christ and the church<\/em> are <em>a great mystery<\/em> (see study note on 1:8-10).<\/p>","content_en":"<p><strong>5:32<\/strong> <em>it is an illustration:<\/em>Both the unity of husband and wife and the unity of <em>Christ and the church<\/em> are <em>a great mystery<\/em> (see study note on 1:8-10).<\/p>","summary_ro":"5:32 it is an illustration:Both the unity of husband and wife and the unity of Christ and the church are a great mystery (see study note on 1:8-10).","summary_en":"5:32 it is an illustration:Both the unity of husband and wife and the unity of Christ and the church are a great mystery (see study note on 1:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141065,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:32","title_en":"Study Note: Efeseni 5:32","content_ro":"<p><strong>5:32<\/strong> <em>it is an illustration:<\/em>Both the unity of husband and wife and the unity of <em>Christ and the church<\/em> are <em>a great mystery<\/em> (see study note on 1:8-10).<\/p>","content_en":"<p><strong>5:32<\/strong> <em>it is an illustration:<\/em>Both the unity of husband and wife and the unity of <em>Christ and the church<\/em> are <em>a great mystery<\/em> (see study note on 1:8-10).<\/p>","summary_ro":"5:32 it is an illustration:Both the unity of husband and wife and the unity of Christ and the church are a great mystery (see study note on 1:8-10).","summary_en":"5:32 it is an illustration:Both the unity of husband and wife and the unity of Christ and the church are a great mystery (see study note on 1:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67437,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Secret of the Good News","title_en":"The Secret of the Good News","content_ro":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","content_en":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","summary_ro":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","summary_en":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95063,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Secret of the Good News","title_en":"The Secret of the Good News","content_ro":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","content_en":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","summary_ro":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","summary_en":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122689,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Secret of the Good News","title_en":"The Secret of the Good News","content_ro":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","content_en":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","summary_ro":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","summary_en":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150315,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Secret of the Good News","title_en":"The Secret of the Good News","content_ro":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","content_en":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","summary_ro":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","summary_en":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":58188,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:33","title_en":"Study Note: Efeseni 5:33","content_ro":"<p><strong>5:33<\/strong> Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by <em>love<\/em> and <em>respect<\/em>.<\/p>","content_en":"<p><strong>5:33<\/strong> Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by <em>love<\/em> and <em>respect<\/em>.<\/p>","summary_ro":"5:33 Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by love and respect.","summary_en":"5:33 Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by love and respect.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85814,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:33","title_en":"Study Note: Efeseni 5:33","content_ro":"<p><strong>5:33<\/strong> Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by <em>love<\/em> and <em>respect<\/em>.<\/p>","content_en":"<p><strong>5:33<\/strong> Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by <em>love<\/em> and <em>respect<\/em>.<\/p>","summary_ro":"5:33 Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by love and respect.","summary_en":"5:33 Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by love and respect.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113440,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:33","title_en":"Study Note: Efeseni 5:33","content_ro":"<p><strong>5:33<\/strong> Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by <em>love<\/em> and <em>respect<\/em>.<\/p>","content_en":"<p><strong>5:33<\/strong> Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by <em>love<\/em> and <em>respect<\/em>.<\/p>","summary_ro":"5:33 Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by love and respect.","summary_en":"5:33 Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by love and respect.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141066,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Efeseni 5:33","title_en":"Study Note: Efeseni 5:33","content_ro":"<p><strong>5:33<\/strong> Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by <em>love<\/em> and <em>respect<\/em>.<\/p>","content_en":"<p><strong>5:33<\/strong> Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by <em>love<\/em> and <em>respect<\/em>.<\/p>","summary_ro":"5:33 Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by love and respect.","summary_en":"5:33 Paul summarizes his teaching on the relationship between husbands and wives (5:22-33). Christian marriages should be marked by love and respect.","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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