Iacov 2
1 Fraţii mei, să nu ţineţi credinţa Domnului nostru Isus Hristos, Domnul slavei, căutând la faţa omului.
2 Căci, de pildă, dacă intră în adunarea voastră un om cu un inel de aur şi cu o haină strălucitoare, şi intră şi un sărac îmbrăcat prost;
3 şi voi puneţi ochii pe celce poartă haina strălucitoare, şi-i ziceţi: ,,Tu şezi în locul acesta bun!`` Şi apoi ziceţi săracului: ,,Tu stai colo în picioare!`` Sau: ,,Şezi jos la picioarele mele!``
4 Nu faceţi voi oare o deosebire în voi înşivă, şi nu vă faceţi voi judecători cu gânduri rele?
5 Ascultaţi, prea iubiţii mei fraţi: n-a ales Dumnezeu pe cei ce sânt săraci în ochii lumii acesteia, ca să-i facă bogaţi în credinţă şi moştenitori ai Împărăţiei, pe care a făgăduit-o celor ce -L iubesc?
6 Şi voi înjosiţi pe cel sărac! Oare nu bogaţii vă asupresc şi vă târăsc înaintea judecătoriilor?
7 Nu batjocoresc ei frumosul nume pe care-l purtaţi?
8 Dacă împliniţi Legea împărătească, potrivit Scripturii: ,,Să iubeşti pe aproapele tău ca pe tine însuţi``, bine faceţi.
9 Dar dacă aveţi în vedere faţa omului, faceţi un păcat, şi sânteţi osândiţi de Lege ca nişte călcători de lege.
10 Căci, cine păzeşte toată Legea, şi greşeşte într-o singură poruncă, se face vinovat de toate.
11 Căci, Cel ce a zis: ,,Să nu preacurveşti``, a zis şi: ,,Să nu ucizi``. Acum, dacă nu preacurveşti, dar ucizi, te faci călcător al Legii.
12 Să vorbiţi şi să lucraţi ca nişte oameni cari au să fie judecaţi de o lege a slobozeniei:
13 căci judecata este fără milă pentru celce n-a avut milă; dar mila biruieşte judecata.
14 Fraţii mei, ce-i foloseşte cuiva să spună că are credinţă, dacă n-are fapte? Poate oare credinţa aceasta să-l mântuiască?
15 Dacă un frate sau o soră sânt goi şi lipsiţi de hrana de toate zilele,
16 şi unul dintre voi le zice: ,,Duceţi-vă în pace, încălziţi-vă şi săturaţi-vă!`` fără să le dea cele trebuincioase trupului, la ce i-ar folosi?
17 Tot aşa şi credinţa: dacă n-are fapte, este moartă în ea însaş.
18 Dar va zice cineva: ,,Tu ai credinţa, şi eu am faptele.`` ,,Arată-mi credinţa ta fără fapte, şi eu îţi voi arăta credinţa mea din faptele mele.``
19 Tu crezi că Dumnezeu este unul, şi bine faci; dar şi dracii cred... şi se înfioară!
20 Vrei dar să înţelegi, om nesocotit, că credinţa fără fapte este zădarnică?
21 Avraam, părintele nostru, n-a fost el socotit neprihănit prin fapte, când a adus pe fiul său Isaac jertfă pe altar?
22 Vezi că credinţa lucra împreună cu faptele lui, şi, prin fapte, credinţa a ajuns desăvârşită.
23 Astfel s-a împlinit Scriptura care zice: ,,Avraam a crezut pe Dumnezeu, şi i s-a socotit ca neprihănire``; şi el a fost numit ,,prietenul lui Dumnezeu.``
24 Vedeţi dar că omul este socotit neprihănit prin fapte, şi nu numai prin credinţă.
25 Tot aşa, curva Rahav: n-a fost socotită şi ea neprihănită prin fapte, când a găzduit pe soli şi i-a scos afară pe altă cale?
26 După cum trupul fără duh este mort, tot aşa şi credinţa fără fapte este moartă.
{"verseMap":{"1":[{"id":18450,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter of James","title_en":"Letter of James","content_ro":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","content_en":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","summary_ro":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","summary_en":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58996,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:1","title_en":"Study Note: Iacov 2:1","content_ro":"<p><strong>2:1-4<\/strong> James gives a realistic illustration to enforce his prohibition against favoring the wealthy.<\/p>","content_en":"<p><strong>2:1-4<\/strong> James gives a realistic illustration to enforce his prohibition against favoring the wealthy.<\/p>","summary_ro":"2:1-4 James gives a realistic illustration to enforce his prohibition against favoring the wealthy.","summary_en":"2:1-4 James gives a realistic illustration to enforce his prohibition against favoring the wealthy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58997,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:1","title_en":"Study Note: Iacov 2:1","content_ro":"<p><strong>2:1<\/strong> <em>dear brothers and sisters<\/em> (Greek <span class=\"greek\" lang=\"el\">adelphoi<\/span>): The Greek word used here means <em>members of the same family<\/em>—in this case, <em>fellow Christians<\/em>—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts <em>our glorious Lord Jesus Christ<\/em> with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.<\/p>","content_en":"<p><strong>2:1<\/strong> <em>dear brothers and sisters<\/em> (Greek <span class=\"greek\" lang=\"el\">adelphoi<\/span>): The Greek word used here means <em>members of the same family<\/em>—in this case, <em>fellow Christians<\/em>—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts <em>our glorious Lord Jesus Christ<\/em> with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.<\/p>","summary_ro":"2:1 dear brothers and sisters (Greek adelphoi): The Greek word used here means members of the same family—in this case, fellow Christians—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.","summary_en":"2:1 dear brothers and sisters (Greek adelphoi): The Greek word used here means members of the same family—in this case, fellow Christians—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86622,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:1","title_en":"Study Note: Iacov 2:1","content_ro":"<p><strong>2:1-4<\/strong> James gives a realistic illustration to enforce his prohibition against favoring the wealthy.<\/p>","content_en":"<p><strong>2:1-4<\/strong> James gives a realistic illustration to enforce his prohibition against favoring the wealthy.<\/p>","summary_ro":"2:1-4 James gives a realistic illustration to enforce his prohibition against favoring the wealthy.","summary_en":"2:1-4 James gives a realistic illustration to enforce his prohibition against favoring the wealthy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86623,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:1","title_en":"Study Note: Iacov 2:1","content_ro":"<p><strong>2:1<\/strong> <em>dear brothers and sisters<\/em> (Greek <span class=\"greek\" lang=\"el\">adelphoi<\/span>): The Greek word used here means <em>members of the same family<\/em>—in this case, <em>fellow Christians<\/em>—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts <em>our glorious Lord Jesus Christ<\/em> with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.<\/p>","content_en":"<p><strong>2:1<\/strong> <em>dear brothers and sisters<\/em> (Greek <span class=\"greek\" lang=\"el\">adelphoi<\/span>): The Greek word used here means <em>members of the same family<\/em>—in this case, <em>fellow Christians<\/em>—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts <em>our glorious Lord Jesus Christ<\/em> with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.<\/p>","summary_ro":"2:1 dear brothers and sisters (Greek adelphoi): The Greek word used here means members of the same family—in this case, fellow Christians—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.","summary_en":"2:1 dear brothers and sisters (Greek adelphoi): The Greek word used here means members of the same family—in this case, fellow Christians—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114248,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:1","title_en":"Study Note: Iacov 2:1","content_ro":"<p><strong>2:1-4<\/strong> James gives a realistic illustration to enforce his prohibition against favoring the wealthy.<\/p>","content_en":"<p><strong>2:1-4<\/strong> James gives a realistic illustration to enforce his prohibition against favoring the wealthy.<\/p>","summary_ro":"2:1-4 James gives a realistic illustration to enforce his prohibition against favoring the wealthy.","summary_en":"2:1-4 James gives a realistic illustration to enforce his prohibition against favoring the wealthy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114249,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:1","title_en":"Study Note: Iacov 2:1","content_ro":"<p><strong>2:1<\/strong> <em>dear brothers and sisters<\/em> (Greek <span class=\"greek\" lang=\"el\">adelphoi<\/span>): The Greek word used here means <em>members of the same family<\/em>—in this case, <em>fellow Christians<\/em>—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts <em>our glorious Lord Jesus Christ<\/em> with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.<\/p>","content_en":"<p><strong>2:1<\/strong> <em>dear brothers and sisters<\/em> (Greek <span class=\"greek\" lang=\"el\">adelphoi<\/span>): The Greek word used here means <em>members of the same family<\/em>—in this case, <em>fellow Christians<\/em>—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts <em>our glorious Lord Jesus Christ<\/em> with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.<\/p>","summary_ro":"2:1 dear brothers and sisters (Greek adelphoi): The Greek word used here means members of the same family—in this case, fellow Christians—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.","summary_en":"2:1 dear brothers and sisters (Greek adelphoi): The Greek word used here means members of the same family—in this case, fellow Christians—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141874,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:1","title_en":"Study Note: Iacov 2:1","content_ro":"<p><strong>2:1-4<\/strong> James gives a realistic illustration to enforce his prohibition against favoring the wealthy.<\/p>","content_en":"<p><strong>2:1-4<\/strong> James gives a realistic illustration to enforce his prohibition against favoring the wealthy.<\/p>","summary_ro":"2:1-4 James gives a realistic illustration to enforce his prohibition against favoring the wealthy.","summary_en":"2:1-4 James gives a realistic illustration to enforce his prohibition against favoring the wealthy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141875,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:1","title_en":"Study Note: Iacov 2:1","content_ro":"<p><strong>2:1<\/strong> <em>dear brothers and sisters<\/em> (Greek <span class=\"greek\" lang=\"el\">adelphoi<\/span>): The Greek word used here means <em>members of the same family<\/em>—in this case, <em>fellow Christians<\/em>—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts <em>our glorious Lord Jesus Christ<\/em> with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.<\/p>","content_en":"<p><strong>2:1<\/strong> <em>dear brothers and sisters<\/em> (Greek <span class=\"greek\" lang=\"el\">adelphoi<\/span>): The Greek word used here means <em>members of the same family<\/em>—in this case, <em>fellow Christians<\/em>—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts <em>our glorious Lord Jesus Christ<\/em> with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.<\/p>","summary_ro":"2:1 dear brothers and sisters (Greek adelphoi): The Greek word used here means members of the same family—in this case, fellow Christians—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.","summary_en":"2:1 dear brothers and sisters (Greek adelphoi): The Greek word used here means members of the same family—in this case, fellow Christians—of either sex. James frequently begins a new section with this affectionate greeting (1:2, 16; 2:14; 3:1; 5:7, 19), soliciting their loyal response. • James contrasts our glorious Lord Jesus Christ with the glory of a well-dressed man (2:2). Christ’s glory includes his resurrection, exaltation, and second coming.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60533,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Concern for the Poor","title_en":"Concern for the Poor","content_ro":"<h3>Concern for the Poor<\/h3>\n<p>God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left for the needy (see Lev 23:22). Those who were destitute were not to be victimized. Instead, loans were to be made without interest, or the debtor was to be allowed to work off his debt with dignity as a bondservant (25:35-42). These positive steps ensured that the poor had food to eat.<\/p>\n<p>The Bible first mentions concern for the poor in the radical accommodations of the offering system to those unable to afford more costly offerings. Birds could be substituted for lambs in the whole burnt offering (1:14-17) and the sin offering (5:7-10), and there were other such concessions in the cleansing rituals (14:21-22). Perhaps the most striking is in the substitution of flour for the sin offering (5:11-13). The life-for-a-life symbolism is forfeited for economic reasons, showing clearly God’s desire that the poor who cannot afford a lamb should nonetheless be able to experience forgiveness of sins.<\/p>\n<p>This theme is continued in the prophets’ concern for the poor and helpless and their pleas for social justice and compassion (e.g., Isa 1:17; Amos 2:6). The prophets had some strong words for those responsible for oppressing the needy (see e.g., 4:1-3; 8:4-8). The worship practices of the people—no matter how lavish—were not accepted by God if, at the same time, those worshiping were guilty of injustice and oppression (see Isa 1:15-20; Mic 6:6-8). This notion that proper attitudes and actions toward God and others are more important than the practice of worship rituals is reflected in the story in the Gospels of the poor widow’s offering. Her offering receives praise from Jesus, not because of its monetary value, but because of the devotion it represented (Mark 12:41-44). Religious practices could even inhibit helping those in need (see Mark 7:9-13).<\/p>\n<p>Both Jesus and the early church exhibited concern for the poor. Jesus indicated that a major component of his mission was to bring hope to the poor and release for the oppressed (Luke 4:16-21). He warned strongly against neglecting the poor (Luke 16:19-31) and indicated that a willingness to provide for the poor was necessary for those desiring to be his followers (see Luke 18:18-23). Reflecting the teaching of Christ, the early church sought to ensure that the needy among them were well cared for (Acts 2:44-45; Acts 4:32-37; 1 Tim 5:3-16). As in the prophets, the mistreatment of the marginalized made a farce of religious practice (1 Cor 11:17-29; Jas 1:27–2:17).<\/p>\n<p>God’s concern for the poor is thus a theme that runs throughout Scripture, and believers must take up a similar perspective toward those in need.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:22-27; 23:6-11; Lev 5:7, 11; 14:21-22; 19:9-10; 23:22; Deut 10:17-19; 15:4-11; 16:9-12; 24:6-22; 26:12-13; 27:17-19; 1 Sam 2:8; Ps 10:13-18; 35:10; 68:5; Prov 14:31; Isa 1:15-17; Amos 2:6; 4:1; 8:4-7; Mic 6:6-8, 12; Mark 12:41-44; Luke 6:20; 14:12-14; Jas 2:1-17<\/p>","content_en":"<h3>Concern for the Poor<\/h3>\n<p>God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left for the needy (see Lev 23:22). Those who were destitute were not to be victimized. Instead, loans were to be made without interest, or the debtor was to be allowed to work off his debt with dignity as a bondservant (25:35-42). These positive steps ensured that the poor had food to eat.<\/p>\n<p>The Bible first mentions concern for the poor in the radical accommodations of the offering system to those unable to afford more costly offerings. Birds could be substituted for lambs in the whole burnt offering (1:14-17) and the sin offering (5:7-10), and there were other such concessions in the cleansing rituals (14:21-22). Perhaps the most striking is in the substitution of flour for the sin offering (5:11-13). The life-for-a-life symbolism is forfeited for economic reasons, showing clearly God’s desire that the poor who cannot afford a lamb should nonetheless be able to experience forgiveness of sins.<\/p>\n<p>This theme is continued in the prophets’ concern for the poor and helpless and their pleas for social justice and compassion (e.g., Isa 1:17; Amos 2:6). The prophets had some strong words for those responsible for oppressing the needy (see e.g., 4:1-3; 8:4-8). The worship practices of the people—no matter how lavish—were not accepted by God if, at the same time, those worshiping were guilty of injustice and oppression (see Isa 1:15-20; Mic 6:6-8). This notion that proper attitudes and actions toward God and others are more important than the practice of worship rituals is reflected in the story in the Gospels of the poor widow’s offering. Her offering receives praise from Jesus, not because of its monetary value, but because of the devotion it represented (Mark 12:41-44). Religious practices could even inhibit helping those in need (see Mark 7:9-13).<\/p>\n<p>Both Jesus and the early church exhibited concern for the poor. Jesus indicated that a major component of his mission was to bring hope to the poor and release for the oppressed (Luke 4:16-21). He warned strongly against neglecting the poor (Luke 16:19-31) and indicated that a willingness to provide for the poor was necessary for those desiring to be his followers (see Luke 18:18-23). Reflecting the teaching of Christ, the early church sought to ensure that the needy among them were well cared for (Acts 2:44-45; Acts 4:32-37; 1 Tim 5:3-16). As in the prophets, the mistreatment of the marginalized made a farce of religious practice (1 Cor 11:17-29; Jas 1:27–2:17).<\/p>\n<p>God’s concern for the poor is thus a theme that runs throughout Scripture, and believers must take up a similar perspective toward those in need.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:22-27; 23:6-11; Lev 5:7, 11; 14:21-22; 19:9-10; 23:22; Deut 10:17-19; 15:4-11; 16:9-12; 24:6-22; 26:12-13; 27:17-19; 1 Sam 2:8; Ps 10:13-18; 35:10; 68:5; Prov 14:31; Isa 1:15-17; Amos 2:6; 4:1; 8:4-7; Mic 6:6-8, 12; Mark 12:41-44; Luke 6:20; 14:12-14; Jas 2:1-17<\/p>","summary_ro":"Concern for the Poor God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left f...","summary_en":"Concern for the Poor God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60842,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Justice","title_en":"True Justice","content_ro":"<h3>True Justice<\/h3>\n<p>The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them?<\/p>\n<p>Every society has social structures that separate the powerful from the weak and the privileged from the ill-favored. This was true of Old Testament Israel despite its unique constitution and commission as a “holy nation” (Exod 19:6). Judges and other officials charged with upholding the law might tend to favor individuals with financial means, high social standing, or community influence, especially when these individuals offer bribes (Deut 16:19). However, God cannot be bribed, nor does he show partiality (10:17). The rich and the poor, the powerful and the weak, the exalted and the downtrodden are all alike to him.<\/p>\n<p>The prophets of Israel understood the need for equity and justice and often called for the application of these principles to community and national life (Isa 1:17; 10:1-4; 59:14-19; Ezek 22:23-29; Amos 2:6-8; Hab 1:4). The New Testament also appeals for proper treatment of the poor and disadvantaged and speaks of God’s displeasure when they are neglected (Matt 23:23; 2 Cor 9:6-10; Jas 2:1-7).<\/p>\n<p>Justice that falls short of God’s standard is not true justice, and those responsible for corrupting justice can expect full retribution from the Judge of all the earth (see Deut 25:13-16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:3; Lev 19:15; Deut 10:17-19; 16:19; 24:12-22; 25:13-16; 27:19; Ps 82:1-5; Prov 11:1; Isa 1:17; 10:1-4; 11:3-4; 59:14-19; Jer 22:13-17; Ezek 22:23-29; 45:9-10; Amos 2:6-8; 8:5-6; Hab 1:4; Matt 23:23; Luke 18:6-8; Jas 2:1-7<\/p>","content_en":"<h3>True Justice<\/h3>\n<p>The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them?<\/p>\n<p>Every society has social structures that separate the powerful from the weak and the privileged from the ill-favored. This was true of Old Testament Israel despite its unique constitution and commission as a “holy nation” (Exod 19:6). Judges and other officials charged with upholding the law might tend to favor individuals with financial means, high social standing, or community influence, especially when these individuals offer bribes (Deut 16:19). However, God cannot be bribed, nor does he show partiality (10:17). The rich and the poor, the powerful and the weak, the exalted and the downtrodden are all alike to him.<\/p>\n<p>The prophets of Israel understood the need for equity and justice and often called for the application of these principles to community and national life (Isa 1:17; 10:1-4; 59:14-19; Ezek 22:23-29; Amos 2:6-8; Hab 1:4). The New Testament also appeals for proper treatment of the poor and disadvantaged and speaks of God’s displeasure when they are neglected (Matt 23:23; 2 Cor 9:6-10; Jas 2:1-7).<\/p>\n<p>Justice that falls short of God’s standard is not true justice, and those responsible for corrupting justice can expect full retribution from the Judge of all the earth (see Deut 25:13-16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:3; Lev 19:15; Deut 10:17-19; 16:19; 24:12-22; 25:13-16; 27:19; Ps 82:1-5; Prov 11:1; Isa 1:17; 10:1-4; 11:3-4; 59:14-19; Jer 22:13-17; Ezek 22:23-29; 45:9-10; Amos 2:6-8; 8:5-6; Hab 1:4; Matt 23:23; Luke 18:6-8; Jas 2:1-7<\/p>","summary_ro":"True Justice The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them? Every s...","summary_en":"True Justice The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them? Every s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60995,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Oppression of God’s People","title_en":"Oppression of God’s People","content_ro":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","content_en":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","summary_ro":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","summary_en":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63554,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wealth and Poverty in the Wisdom Literature","title_en":"Wealth and Poverty in the Wisdom Literature","content_ro":"<h3>Wealth and Poverty in the Wisdom Literature<\/h3>\n<p>The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4).<\/p>\n<p>The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last long (11:18; 13:11). Poverty can sometimes result from injustice (13:23) rather than foolishness, and wealth sometimes comes from injustice and dishonesty (16:8). Those who have wealth need to use it wisely, which includes generosity to those in need (28:27; 29:7, 14).<\/p>\n<p>The benefits of wealth are limited. Occasionally, wealth produces problems rather than solving them (11:4; 13:8). Because wisdom can help where wealth cannot, wisdom is much more important than money (15:16-17; 16:8, 16).<\/p>\n<p>All things being equal, the godly will be rewarded with material blessings and the opportunity to be generous. However, all things are not equal. Sometimes wealth does not go to the deserving (see Eccl 9:11), nor does it necessarily produce satisfaction (see Eccl 2:17-23; 5:10-17). In fact, money can be detrimental to faith (1 Tim 6:10; Jas 2:1-13). When a choice must be made between godliness and money, the wise will choose godliness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:10-13; 8:10-11; 1 Sam 2:7; Ps 37:16; Prov 3:9-10, 15-16; 10:15, 22; 11:4, 18, 28; 13:8, 11; 14:24; 15:6, 16-17; 16:8, 16; 23:4-5; 28:27; 29:7, 14; Eccl 5:10-17; 1 Tim 6:10<\/p>","content_en":"<h3>Wealth and Poverty in the Wisdom Literature<\/h3>\n<p>The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4).<\/p>\n<p>The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last long (11:18; 13:11). Poverty can sometimes result from injustice (13:23) rather than foolishness, and wealth sometimes comes from injustice and dishonesty (16:8). Those who have wealth need to use it wisely, which includes generosity to those in need (28:27; 29:7, 14).<\/p>\n<p>The benefits of wealth are limited. Occasionally, wealth produces problems rather than solving them (11:4; 13:8). Because wisdom can help where wealth cannot, wisdom is much more important than money (15:16-17; 16:8, 16).<\/p>\n<p>All things being equal, the godly will be rewarded with material blessings and the opportunity to be generous. However, all things are not equal. Sometimes wealth does not go to the deserving (see Eccl 9:11), nor does it necessarily produce satisfaction (see Eccl 2:17-23; 5:10-17). In fact, money can be detrimental to faith (1 Tim 6:10; Jas 2:1-13). When a choice must be made between godliness and money, the wise will choose godliness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:10-13; 8:10-11; 1 Sam 2:7; Ps 37:16; Prov 3:9-10, 15-16; 10:15, 22; 11:4, 18, 28; 13:8, 11; 14:24; 15:6, 16-17; 16:8, 16; 23:4-5; 28:27; 29:7, 14; Eccl 5:10-17; 1 Tim 6:10<\/p>","summary_ro":"Wealth and Poverty in the Wisdom Literature The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4). The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last...","summary_en":"Wealth and Poverty in the Wisdom Literature The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4). The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65225,"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":88159,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Concern for the Poor","title_en":"Concern for the Poor","content_ro":"<h3>Concern for the Poor<\/h3>\n<p>God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left for the needy (see Lev 23:22). Those who were destitute were not to be victimized. Instead, loans were to be made without interest, or the debtor was to be allowed to work off his debt with dignity as a bondservant (25:35-42). These positive steps ensured that the poor had food to eat.<\/p>\n<p>The Bible first mentions concern for the poor in the radical accommodations of the offering system to those unable to afford more costly offerings. Birds could be substituted for lambs in the whole burnt offering (1:14-17) and the sin offering (5:7-10), and there were other such concessions in the cleansing rituals (14:21-22). Perhaps the most striking is in the substitution of flour for the sin offering (5:11-13). The life-for-a-life symbolism is forfeited for economic reasons, showing clearly God’s desire that the poor who cannot afford a lamb should nonetheless be able to experience forgiveness of sins.<\/p>\n<p>This theme is continued in the prophets’ concern for the poor and helpless and their pleas for social justice and compassion (e.g., Isa 1:17; Amos 2:6). The prophets had some strong words for those responsible for oppressing the needy (see e.g., 4:1-3; 8:4-8). The worship practices of the people—no matter how lavish—were not accepted by God if, at the same time, those worshiping were guilty of injustice and oppression (see Isa 1:15-20; Mic 6:6-8). This notion that proper attitudes and actions toward God and others are more important than the practice of worship rituals is reflected in the story in the Gospels of the poor widow’s offering. Her offering receives praise from Jesus, not because of its monetary value, but because of the devotion it represented (Mark 12:41-44). Religious practices could even inhibit helping those in need (see Mark 7:9-13).<\/p>\n<p>Both Jesus and the early church exhibited concern for the poor. Jesus indicated that a major component of his mission was to bring hope to the poor and release for the oppressed (Luke 4:16-21). He warned strongly against neglecting the poor (Luke 16:19-31) and indicated that a willingness to provide for the poor was necessary for those desiring to be his followers (see Luke 18:18-23). Reflecting the teaching of Christ, the early church sought to ensure that the needy among them were well cared for (Acts 2:44-45; Acts 4:32-37; 1 Tim 5:3-16). As in the prophets, the mistreatment of the marginalized made a farce of religious practice (1 Cor 11:17-29; Jas 1:27–2:17).<\/p>\n<p>God’s concern for the poor is thus a theme that runs throughout Scripture, and believers must take up a similar perspective toward those in need.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:22-27; 23:6-11; Lev 5:7, 11; 14:21-22; 19:9-10; 23:22; Deut 10:17-19; 15:4-11; 16:9-12; 24:6-22; 26:12-13; 27:17-19; 1 Sam 2:8; Ps 10:13-18; 35:10; 68:5; Prov 14:31; Isa 1:15-17; Amos 2:6; 4:1; 8:4-7; Mic 6:6-8, 12; Mark 12:41-44; Luke 6:20; 14:12-14; Jas 2:1-17<\/p>","content_en":"<h3>Concern for the Poor<\/h3>\n<p>God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left for the needy (see Lev 23:22). Those who were destitute were not to be victimized. Instead, loans were to be made without interest, or the debtor was to be allowed to work off his debt with dignity as a bondservant (25:35-42). These positive steps ensured that the poor had food to eat.<\/p>\n<p>The Bible first mentions concern for the poor in the radical accommodations of the offering system to those unable to afford more costly offerings. Birds could be substituted for lambs in the whole burnt offering (1:14-17) and the sin offering (5:7-10), and there were other such concessions in the cleansing rituals (14:21-22). Perhaps the most striking is in the substitution of flour for the sin offering (5:11-13). The life-for-a-life symbolism is forfeited for economic reasons, showing clearly God’s desire that the poor who cannot afford a lamb should nonetheless be able to experience forgiveness of sins.<\/p>\n<p>This theme is continued in the prophets’ concern for the poor and helpless and their pleas for social justice and compassion (e.g., Isa 1:17; Amos 2:6). The prophets had some strong words for those responsible for oppressing the needy (see e.g., 4:1-3; 8:4-8). The worship practices of the people—no matter how lavish—were not accepted by God if, at the same time, those worshiping were guilty of injustice and oppression (see Isa 1:15-20; Mic 6:6-8). This notion that proper attitudes and actions toward God and others are more important than the practice of worship rituals is reflected in the story in the Gospels of the poor widow’s offering. Her offering receives praise from Jesus, not because of its monetary value, but because of the devotion it represented (Mark 12:41-44). Religious practices could even inhibit helping those in need (see Mark 7:9-13).<\/p>\n<p>Both Jesus and the early church exhibited concern for the poor. Jesus indicated that a major component of his mission was to bring hope to the poor and release for the oppressed (Luke 4:16-21). He warned strongly against neglecting the poor (Luke 16:19-31) and indicated that a willingness to provide for the poor was necessary for those desiring to be his followers (see Luke 18:18-23). Reflecting the teaching of Christ, the early church sought to ensure that the needy among them were well cared for (Acts 2:44-45; Acts 4:32-37; 1 Tim 5:3-16). As in the prophets, the mistreatment of the marginalized made a farce of religious practice (1 Cor 11:17-29; Jas 1:27–2:17).<\/p>\n<p>God’s concern for the poor is thus a theme that runs throughout Scripture, and believers must take up a similar perspective toward those in need.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:22-27; 23:6-11; Lev 5:7, 11; 14:21-22; 19:9-10; 23:22; Deut 10:17-19; 15:4-11; 16:9-12; 24:6-22; 26:12-13; 27:17-19; 1 Sam 2:8; Ps 10:13-18; 35:10; 68:5; Prov 14:31; Isa 1:15-17; Amos 2:6; 4:1; 8:4-7; Mic 6:6-8, 12; Mark 12:41-44; Luke 6:20; 14:12-14; Jas 2:1-17<\/p>","summary_ro":"Concern for the Poor God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left f...","summary_en":"Concern for the Poor God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88468,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Justice","title_en":"True Justice","content_ro":"<h3>True Justice<\/h3>\n<p>The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them?<\/p>\n<p>Every society has social structures that separate the powerful from the weak and the privileged from the ill-favored. This was true of Old Testament Israel despite its unique constitution and commission as a “holy nation” (Exod 19:6). Judges and other officials charged with upholding the law might tend to favor individuals with financial means, high social standing, or community influence, especially when these individuals offer bribes (Deut 16:19). However, God cannot be bribed, nor does he show partiality (10:17). The rich and the poor, the powerful and the weak, the exalted and the downtrodden are all alike to him.<\/p>\n<p>The prophets of Israel understood the need for equity and justice and often called for the application of these principles to community and national life (Isa 1:17; 10:1-4; 59:14-19; Ezek 22:23-29; Amos 2:6-8; Hab 1:4). The New Testament also appeals for proper treatment of the poor and disadvantaged and speaks of God’s displeasure when they are neglected (Matt 23:23; 2 Cor 9:6-10; Jas 2:1-7).<\/p>\n<p>Justice that falls short of God’s standard is not true justice, and those responsible for corrupting justice can expect full retribution from the Judge of all the earth (see Deut 25:13-16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:3; Lev 19:15; Deut 10:17-19; 16:19; 24:12-22; 25:13-16; 27:19; Ps 82:1-5; Prov 11:1; Isa 1:17; 10:1-4; 11:3-4; 59:14-19; Jer 22:13-17; Ezek 22:23-29; 45:9-10; Amos 2:6-8; 8:5-6; Hab 1:4; Matt 23:23; Luke 18:6-8; Jas 2:1-7<\/p>","content_en":"<h3>True Justice<\/h3>\n<p>The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them?<\/p>\n<p>Every society has social structures that separate the powerful from the weak and the privileged from the ill-favored. This was true of Old Testament Israel despite its unique constitution and commission as a “holy nation” (Exod 19:6). Judges and other officials charged with upholding the law might tend to favor individuals with financial means, high social standing, or community influence, especially when these individuals offer bribes (Deut 16:19). However, God cannot be bribed, nor does he show partiality (10:17). The rich and the poor, the powerful and the weak, the exalted and the downtrodden are all alike to him.<\/p>\n<p>The prophets of Israel understood the need for equity and justice and often called for the application of these principles to community and national life (Isa 1:17; 10:1-4; 59:14-19; Ezek 22:23-29; Amos 2:6-8; Hab 1:4). The New Testament also appeals for proper treatment of the poor and disadvantaged and speaks of God’s displeasure when they are neglected (Matt 23:23; 2 Cor 9:6-10; Jas 2:1-7).<\/p>\n<p>Justice that falls short of God’s standard is not true justice, and those responsible for corrupting justice can expect full retribution from the Judge of all the earth (see Deut 25:13-16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:3; Lev 19:15; Deut 10:17-19; 16:19; 24:12-22; 25:13-16; 27:19; Ps 82:1-5; Prov 11:1; Isa 1:17; 10:1-4; 11:3-4; 59:14-19; Jer 22:13-17; Ezek 22:23-29; 45:9-10; Amos 2:6-8; 8:5-6; Hab 1:4; Matt 23:23; Luke 18:6-8; Jas 2:1-7<\/p>","summary_ro":"True Justice The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them? Every s...","summary_en":"True Justice The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them? Every s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88621,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Oppression of God’s People","title_en":"Oppression of God’s People","content_ro":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","content_en":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","summary_ro":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","summary_en":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91180,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wealth and Poverty in the Wisdom Literature","title_en":"Wealth and Poverty in the Wisdom Literature","content_ro":"<h3>Wealth and Poverty in the Wisdom Literature<\/h3>\n<p>The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4).<\/p>\n<p>The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last long (11:18; 13:11). Poverty can sometimes result from injustice (13:23) rather than foolishness, and wealth sometimes comes from injustice and dishonesty (16:8). Those who have wealth need to use it wisely, which includes generosity to those in need (28:27; 29:7, 14).<\/p>\n<p>The benefits of wealth are limited. Occasionally, wealth produces problems rather than solving them (11:4; 13:8). Because wisdom can help where wealth cannot, wisdom is much more important than money (15:16-17; 16:8, 16).<\/p>\n<p>All things being equal, the godly will be rewarded with material blessings and the opportunity to be generous. However, all things are not equal. Sometimes wealth does not go to the deserving (see Eccl 9:11), nor does it necessarily produce satisfaction (see Eccl 2:17-23; 5:10-17). In fact, money can be detrimental to faith (1 Tim 6:10; Jas 2:1-13). When a choice must be made between godliness and money, the wise will choose godliness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:10-13; 8:10-11; 1 Sam 2:7; Ps 37:16; Prov 3:9-10, 15-16; 10:15, 22; 11:4, 18, 28; 13:8, 11; 14:24; 15:6, 16-17; 16:8, 16; 23:4-5; 28:27; 29:7, 14; Eccl 5:10-17; 1 Tim 6:10<\/p>","content_en":"<h3>Wealth and Poverty in the Wisdom Literature<\/h3>\n<p>The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4).<\/p>\n<p>The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last long (11:18; 13:11). Poverty can sometimes result from injustice (13:23) rather than foolishness, and wealth sometimes comes from injustice and dishonesty (16:8). Those who have wealth need to use it wisely, which includes generosity to those in need (28:27; 29:7, 14).<\/p>\n<p>The benefits of wealth are limited. Occasionally, wealth produces problems rather than solving them (11:4; 13:8). Because wisdom can help where wealth cannot, wisdom is much more important than money (15:16-17; 16:8, 16).<\/p>\n<p>All things being equal, the godly will be rewarded with material blessings and the opportunity to be generous. However, all things are not equal. Sometimes wealth does not go to the deserving (see Eccl 9:11), nor does it necessarily produce satisfaction (see Eccl 2:17-23; 5:10-17). In fact, money can be detrimental to faith (1 Tim 6:10; Jas 2:1-13). When a choice must be made between godliness and money, the wise will choose godliness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:10-13; 8:10-11; 1 Sam 2:7; Ps 37:16; Prov 3:9-10, 15-16; 10:15, 22; 11:4, 18, 28; 13:8, 11; 14:24; 15:6, 16-17; 16:8, 16; 23:4-5; 28:27; 29:7, 14; Eccl 5:10-17; 1 Tim 6:10<\/p>","summary_ro":"Wealth and Poverty in the Wisdom Literature The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4). The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last...","summary_en":"Wealth and Poverty in the Wisdom Literature The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4). The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92851,"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":115785,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Concern for the Poor","title_en":"Concern for the Poor","content_ro":"<h3>Concern for the Poor<\/h3>\n<p>God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left for the needy (see Lev 23:22). Those who were destitute were not to be victimized. Instead, loans were to be made without interest, or the debtor was to be allowed to work off his debt with dignity as a bondservant (25:35-42). These positive steps ensured that the poor had food to eat.<\/p>\n<p>The Bible first mentions concern for the poor in the radical accommodations of the offering system to those unable to afford more costly offerings. Birds could be substituted for lambs in the whole burnt offering (1:14-17) and the sin offering (5:7-10), and there were other such concessions in the cleansing rituals (14:21-22). Perhaps the most striking is in the substitution of flour for the sin offering (5:11-13). The life-for-a-life symbolism is forfeited for economic reasons, showing clearly God’s desire that the poor who cannot afford a lamb should nonetheless be able to experience forgiveness of sins.<\/p>\n<p>This theme is continued in the prophets’ concern for the poor and helpless and their pleas for social justice and compassion (e.g., Isa 1:17; Amos 2:6). The prophets had some strong words for those responsible for oppressing the needy (see e.g., 4:1-3; 8:4-8). The worship practices of the people—no matter how lavish—were not accepted by God if, at the same time, those worshiping were guilty of injustice and oppression (see Isa 1:15-20; Mic 6:6-8). This notion that proper attitudes and actions toward God and others are more important than the practice of worship rituals is reflected in the story in the Gospels of the poor widow’s offering. Her offering receives praise from Jesus, not because of its monetary value, but because of the devotion it represented (Mark 12:41-44). Religious practices could even inhibit helping those in need (see Mark 7:9-13).<\/p>\n<p>Both Jesus and the early church exhibited concern for the poor. Jesus indicated that a major component of his mission was to bring hope to the poor and release for the oppressed (Luke 4:16-21). He warned strongly against neglecting the poor (Luke 16:19-31) and indicated that a willingness to provide for the poor was necessary for those desiring to be his followers (see Luke 18:18-23). Reflecting the teaching of Christ, the early church sought to ensure that the needy among them were well cared for (Acts 2:44-45; Acts 4:32-37; 1 Tim 5:3-16). As in the prophets, the mistreatment of the marginalized made a farce of religious practice (1 Cor 11:17-29; Jas 1:27–2:17).<\/p>\n<p>God’s concern for the poor is thus a theme that runs throughout Scripture, and believers must take up a similar perspective toward those in need.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:22-27; 23:6-11; Lev 5:7, 11; 14:21-22; 19:9-10; 23:22; Deut 10:17-19; 15:4-11; 16:9-12; 24:6-22; 26:12-13; 27:17-19; 1 Sam 2:8; Ps 10:13-18; 35:10; 68:5; Prov 14:31; Isa 1:15-17; Amos 2:6; 4:1; 8:4-7; Mic 6:6-8, 12; Mark 12:41-44; Luke 6:20; 14:12-14; Jas 2:1-17<\/p>","content_en":"<h3>Concern for the Poor<\/h3>\n<p>God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left for the needy (see Lev 23:22). Those who were destitute were not to be victimized. Instead, loans were to be made without interest, or the debtor was to be allowed to work off his debt with dignity as a bondservant (25:35-42). These positive steps ensured that the poor had food to eat.<\/p>\n<p>The Bible first mentions concern for the poor in the radical accommodations of the offering system to those unable to afford more costly offerings. Birds could be substituted for lambs in the whole burnt offering (1:14-17) and the sin offering (5:7-10), and there were other such concessions in the cleansing rituals (14:21-22). Perhaps the most striking is in the substitution of flour for the sin offering (5:11-13). The life-for-a-life symbolism is forfeited for economic reasons, showing clearly God’s desire that the poor who cannot afford a lamb should nonetheless be able to experience forgiveness of sins.<\/p>\n<p>This theme is continued in the prophets’ concern for the poor and helpless and their pleas for social justice and compassion (e.g., Isa 1:17; Amos 2:6). The prophets had some strong words for those responsible for oppressing the needy (see e.g., 4:1-3; 8:4-8). The worship practices of the people—no matter how lavish—were not accepted by God if, at the same time, those worshiping were guilty of injustice and oppression (see Isa 1:15-20; Mic 6:6-8). This notion that proper attitudes and actions toward God and others are more important than the practice of worship rituals is reflected in the story in the Gospels of the poor widow’s offering. Her offering receives praise from Jesus, not because of its monetary value, but because of the devotion it represented (Mark 12:41-44). Religious practices could even inhibit helping those in need (see Mark 7:9-13).<\/p>\n<p>Both Jesus and the early church exhibited concern for the poor. Jesus indicated that a major component of his mission was to bring hope to the poor and release for the oppressed (Luke 4:16-21). He warned strongly against neglecting the poor (Luke 16:19-31) and indicated that a willingness to provide for the poor was necessary for those desiring to be his followers (see Luke 18:18-23). Reflecting the teaching of Christ, the early church sought to ensure that the needy among them were well cared for (Acts 2:44-45; Acts 4:32-37; 1 Tim 5:3-16). As in the prophets, the mistreatment of the marginalized made a farce of religious practice (1 Cor 11:17-29; Jas 1:27–2:17).<\/p>\n<p>God’s concern for the poor is thus a theme that runs throughout Scripture, and believers must take up a similar perspective toward those in need.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:22-27; 23:6-11; Lev 5:7, 11; 14:21-22; 19:9-10; 23:22; Deut 10:17-19; 15:4-11; 16:9-12; 24:6-22; 26:12-13; 27:17-19; 1 Sam 2:8; Ps 10:13-18; 35:10; 68:5; Prov 14:31; Isa 1:15-17; Amos 2:6; 4:1; 8:4-7; Mic 6:6-8, 12; Mark 12:41-44; Luke 6:20; 14:12-14; Jas 2:1-17<\/p>","summary_ro":"Concern for the Poor God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left f...","summary_en":"Concern for the Poor God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116094,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Justice","title_en":"True Justice","content_ro":"<h3>True Justice<\/h3>\n<p>The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them?<\/p>\n<p>Every society has social structures that separate the powerful from the weak and the privileged from the ill-favored. This was true of Old Testament Israel despite its unique constitution and commission as a “holy nation” (Exod 19:6). Judges and other officials charged with upholding the law might tend to favor individuals with financial means, high social standing, or community influence, especially when these individuals offer bribes (Deut 16:19). However, God cannot be bribed, nor does he show partiality (10:17). The rich and the poor, the powerful and the weak, the exalted and the downtrodden are all alike to him.<\/p>\n<p>The prophets of Israel understood the need for equity and justice and often called for the application of these principles to community and national life (Isa 1:17; 10:1-4; 59:14-19; Ezek 22:23-29; Amos 2:6-8; Hab 1:4). The New Testament also appeals for proper treatment of the poor and disadvantaged and speaks of God’s displeasure when they are neglected (Matt 23:23; 2 Cor 9:6-10; Jas 2:1-7).<\/p>\n<p>Justice that falls short of God’s standard is not true justice, and those responsible for corrupting justice can expect full retribution from the Judge of all the earth (see Deut 25:13-16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:3; Lev 19:15; Deut 10:17-19; 16:19; 24:12-22; 25:13-16; 27:19; Ps 82:1-5; Prov 11:1; Isa 1:17; 10:1-4; 11:3-4; 59:14-19; Jer 22:13-17; Ezek 22:23-29; 45:9-10; Amos 2:6-8; 8:5-6; Hab 1:4; Matt 23:23; Luke 18:6-8; Jas 2:1-7<\/p>","content_en":"<h3>True Justice<\/h3>\n<p>The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them?<\/p>\n<p>Every society has social structures that separate the powerful from the weak and the privileged from the ill-favored. This was true of Old Testament Israel despite its unique constitution and commission as a “holy nation” (Exod 19:6). Judges and other officials charged with upholding the law might tend to favor individuals with financial means, high social standing, or community influence, especially when these individuals offer bribes (Deut 16:19). However, God cannot be bribed, nor does he show partiality (10:17). The rich and the poor, the powerful and the weak, the exalted and the downtrodden are all alike to him.<\/p>\n<p>The prophets of Israel understood the need for equity and justice and often called for the application of these principles to community and national life (Isa 1:17; 10:1-4; 59:14-19; Ezek 22:23-29; Amos 2:6-8; Hab 1:4). The New Testament also appeals for proper treatment of the poor and disadvantaged and speaks of God’s displeasure when they are neglected (Matt 23:23; 2 Cor 9:6-10; Jas 2:1-7).<\/p>\n<p>Justice that falls short of God’s standard is not true justice, and those responsible for corrupting justice can expect full retribution from the Judge of all the earth (see Deut 25:13-16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:3; Lev 19:15; Deut 10:17-19; 16:19; 24:12-22; 25:13-16; 27:19; Ps 82:1-5; Prov 11:1; Isa 1:17; 10:1-4; 11:3-4; 59:14-19; Jer 22:13-17; Ezek 22:23-29; 45:9-10; Amos 2:6-8; 8:5-6; Hab 1:4; Matt 23:23; Luke 18:6-8; Jas 2:1-7<\/p>","summary_ro":"True Justice The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them? Every s...","summary_en":"True Justice The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them? Every s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116247,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Oppression of God’s People","title_en":"Oppression of God’s People","content_ro":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","content_en":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","summary_ro":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","summary_en":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118806,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wealth and Poverty in the Wisdom Literature","title_en":"Wealth and Poverty in the Wisdom Literature","content_ro":"<h3>Wealth and Poverty in the Wisdom Literature<\/h3>\n<p>The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4).<\/p>\n<p>The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last long (11:18; 13:11). Poverty can sometimes result from injustice (13:23) rather than foolishness, and wealth sometimes comes from injustice and dishonesty (16:8). Those who have wealth need to use it wisely, which includes generosity to those in need (28:27; 29:7, 14).<\/p>\n<p>The benefits of wealth are limited. Occasionally, wealth produces problems rather than solving them (11:4; 13:8). Because wisdom can help where wealth cannot, wisdom is much more important than money (15:16-17; 16:8, 16).<\/p>\n<p>All things being equal, the godly will be rewarded with material blessings and the opportunity to be generous. However, all things are not equal. Sometimes wealth does not go to the deserving (see Eccl 9:11), nor does it necessarily produce satisfaction (see Eccl 2:17-23; 5:10-17). In fact, money can be detrimental to faith (1 Tim 6:10; Jas 2:1-13). When a choice must be made between godliness and money, the wise will choose godliness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:10-13; 8:10-11; 1 Sam 2:7; Ps 37:16; Prov 3:9-10, 15-16; 10:15, 22; 11:4, 18, 28; 13:8, 11; 14:24; 15:6, 16-17; 16:8, 16; 23:4-5; 28:27; 29:7, 14; Eccl 5:10-17; 1 Tim 6:10<\/p>","content_en":"<h3>Wealth and Poverty in the Wisdom Literature<\/h3>\n<p>The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4).<\/p>\n<p>The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last long (11:18; 13:11). Poverty can sometimes result from injustice (13:23) rather than foolishness, and wealth sometimes comes from injustice and dishonesty (16:8). Those who have wealth need to use it wisely, which includes generosity to those in need (28:27; 29:7, 14).<\/p>\n<p>The benefits of wealth are limited. Occasionally, wealth produces problems rather than solving them (11:4; 13:8). Because wisdom can help where wealth cannot, wisdom is much more important than money (15:16-17; 16:8, 16).<\/p>\n<p>All things being equal, the godly will be rewarded with material blessings and the opportunity to be generous. However, all things are not equal. Sometimes wealth does not go to the deserving (see Eccl 9:11), nor does it necessarily produce satisfaction (see Eccl 2:17-23; 5:10-17). In fact, money can be detrimental to faith (1 Tim 6:10; Jas 2:1-13). When a choice must be made between godliness and money, the wise will choose godliness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:10-13; 8:10-11; 1 Sam 2:7; Ps 37:16; Prov 3:9-10, 15-16; 10:15, 22; 11:4, 18, 28; 13:8, 11; 14:24; 15:6, 16-17; 16:8, 16; 23:4-5; 28:27; 29:7, 14; Eccl 5:10-17; 1 Tim 6:10<\/p>","summary_ro":"Wealth and Poverty in the Wisdom Literature The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4). The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last...","summary_en":"Wealth and Poverty in the Wisdom Literature The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4). The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120477,"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":143411,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Concern for the Poor","title_en":"Concern for the Poor","content_ro":"<h3>Concern for the Poor<\/h3>\n<p>God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left for the needy (see Lev 23:22). Those who were destitute were not to be victimized. Instead, loans were to be made without interest, or the debtor was to be allowed to work off his debt with dignity as a bondservant (25:35-42). These positive steps ensured that the poor had food to eat.<\/p>\n<p>The Bible first mentions concern for the poor in the radical accommodations of the offering system to those unable to afford more costly offerings. Birds could be substituted for lambs in the whole burnt offering (1:14-17) and the sin offering (5:7-10), and there were other such concessions in the cleansing rituals (14:21-22). Perhaps the most striking is in the substitution of flour for the sin offering (5:11-13). The life-for-a-life symbolism is forfeited for economic reasons, showing clearly God’s desire that the poor who cannot afford a lamb should nonetheless be able to experience forgiveness of sins.<\/p>\n<p>This theme is continued in the prophets’ concern for the poor and helpless and their pleas for social justice and compassion (e.g., Isa 1:17; Amos 2:6). The prophets had some strong words for those responsible for oppressing the needy (see e.g., 4:1-3; 8:4-8). The worship practices of the people—no matter how lavish—were not accepted by God if, at the same time, those worshiping were guilty of injustice and oppression (see Isa 1:15-20; Mic 6:6-8). This notion that proper attitudes and actions toward God and others are more important than the practice of worship rituals is reflected in the story in the Gospels of the poor widow’s offering. Her offering receives praise from Jesus, not because of its monetary value, but because of the devotion it represented (Mark 12:41-44). Religious practices could even inhibit helping those in need (see Mark 7:9-13).<\/p>\n<p>Both Jesus and the early church exhibited concern for the poor. Jesus indicated that a major component of his mission was to bring hope to the poor and release for the oppressed (Luke 4:16-21). He warned strongly against neglecting the poor (Luke 16:19-31) and indicated that a willingness to provide for the poor was necessary for those desiring to be his followers (see Luke 18:18-23). Reflecting the teaching of Christ, the early church sought to ensure that the needy among them were well cared for (Acts 2:44-45; Acts 4:32-37; 1 Tim 5:3-16). As in the prophets, the mistreatment of the marginalized made a farce of religious practice (1 Cor 11:17-29; Jas 1:27–2:17).<\/p>\n<p>God’s concern for the poor is thus a theme that runs throughout Scripture, and believers must take up a similar perspective toward those in need.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:22-27; 23:6-11; Lev 5:7, 11; 14:21-22; 19:9-10; 23:22; Deut 10:17-19; 15:4-11; 16:9-12; 24:6-22; 26:12-13; 27:17-19; 1 Sam 2:8; Ps 10:13-18; 35:10; 68:5; Prov 14:31; Isa 1:15-17; Amos 2:6; 4:1; 8:4-7; Mic 6:6-8, 12; Mark 12:41-44; Luke 6:20; 14:12-14; Jas 2:1-17<\/p>","content_en":"<h3>Concern for the Poor<\/h3>\n<p>God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left for the needy (see Lev 23:22). Those who were destitute were not to be victimized. Instead, loans were to be made without interest, or the debtor was to be allowed to work off his debt with dignity as a bondservant (25:35-42). These positive steps ensured that the poor had food to eat.<\/p>\n<p>The Bible first mentions concern for the poor in the radical accommodations of the offering system to those unable to afford more costly offerings. Birds could be substituted for lambs in the whole burnt offering (1:14-17) and the sin offering (5:7-10), and there were other such concessions in the cleansing rituals (14:21-22). Perhaps the most striking is in the substitution of flour for the sin offering (5:11-13). The life-for-a-life symbolism is forfeited for economic reasons, showing clearly God’s desire that the poor who cannot afford a lamb should nonetheless be able to experience forgiveness of sins.<\/p>\n<p>This theme is continued in the prophets’ concern for the poor and helpless and their pleas for social justice and compassion (e.g., Isa 1:17; Amos 2:6). The prophets had some strong words for those responsible for oppressing the needy (see e.g., 4:1-3; 8:4-8). The worship practices of the people—no matter how lavish—were not accepted by God if, at the same time, those worshiping were guilty of injustice and oppression (see Isa 1:15-20; Mic 6:6-8). This notion that proper attitudes and actions toward God and others are more important than the practice of worship rituals is reflected in the story in the Gospels of the poor widow’s offering. Her offering receives praise from Jesus, not because of its monetary value, but because of the devotion it represented (Mark 12:41-44). Religious practices could even inhibit helping those in need (see Mark 7:9-13).<\/p>\n<p>Both Jesus and the early church exhibited concern for the poor. Jesus indicated that a major component of his mission was to bring hope to the poor and release for the oppressed (Luke 4:16-21). He warned strongly against neglecting the poor (Luke 16:19-31) and indicated that a willingness to provide for the poor was necessary for those desiring to be his followers (see Luke 18:18-23). Reflecting the teaching of Christ, the early church sought to ensure that the needy among them were well cared for (Acts 2:44-45; Acts 4:32-37; 1 Tim 5:3-16). As in the prophets, the mistreatment of the marginalized made a farce of religious practice (1 Cor 11:17-29; Jas 1:27–2:17).<\/p>\n<p>God’s concern for the poor is thus a theme that runs throughout Scripture, and believers must take up a similar perspective toward those in need.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:22-27; 23:6-11; Lev 5:7, 11; 14:21-22; 19:9-10; 23:22; Deut 10:17-19; 15:4-11; 16:9-12; 24:6-22; 26:12-13; 27:17-19; 1 Sam 2:8; Ps 10:13-18; 35:10; 68:5; Prov 14:31; Isa 1:15-17; Amos 2:6; 4:1; 8:4-7; Mic 6:6-8, 12; Mark 12:41-44; Luke 6:20; 14:12-14; Jas 2:1-17<\/p>","summary_ro":"Concern for the Poor God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left f...","summary_en":"Concern for the Poor God commanded Israel to show concern for its people’s well-being. Israel’s covenant with God, together with its self-concept as an extended family, exerted a leveling effect that resisted pretensions to privilege. A family should provide for members who are facing difficulty. These members of the Israelite people included widows and orphans (Exod 22:22), the poor, and foreigners (Lev 19:10). The edges of the fields and the gleanings of field and vineyard were to be left f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143720,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Justice","title_en":"True Justice","content_ro":"<h3>True Justice<\/h3>\n<p>The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them?<\/p>\n<p>Every society has social structures that separate the powerful from the weak and the privileged from the ill-favored. This was true of Old Testament Israel despite its unique constitution and commission as a “holy nation” (Exod 19:6). Judges and other officials charged with upholding the law might tend to favor individuals with financial means, high social standing, or community influence, especially when these individuals offer bribes (Deut 16:19). However, God cannot be bribed, nor does he show partiality (10:17). The rich and the poor, the powerful and the weak, the exalted and the downtrodden are all alike to him.<\/p>\n<p>The prophets of Israel understood the need for equity and justice and often called for the application of these principles to community and national life (Isa 1:17; 10:1-4; 59:14-19; Ezek 22:23-29; Amos 2:6-8; Hab 1:4). The New Testament also appeals for proper treatment of the poor and disadvantaged and speaks of God’s displeasure when they are neglected (Matt 23:23; 2 Cor 9:6-10; Jas 2:1-7).<\/p>\n<p>Justice that falls short of God’s standard is not true justice, and those responsible for corrupting justice can expect full retribution from the Judge of all the earth (see Deut 25:13-16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:3; Lev 19:15; Deut 10:17-19; 16:19; 24:12-22; 25:13-16; 27:19; Ps 82:1-5; Prov 11:1; Isa 1:17; 10:1-4; 11:3-4; 59:14-19; Jer 22:13-17; Ezek 22:23-29; 45:9-10; Amos 2:6-8; 8:5-6; Hab 1:4; Matt 23:23; Luke 18:6-8; Jas 2:1-7<\/p>","content_en":"<h3>True Justice<\/h3>\n<p>The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them?<\/p>\n<p>Every society has social structures that separate the powerful from the weak and the privileged from the ill-favored. This was true of Old Testament Israel despite its unique constitution and commission as a “holy nation” (Exod 19:6). Judges and other officials charged with upholding the law might tend to favor individuals with financial means, high social standing, or community influence, especially when these individuals offer bribes (Deut 16:19). However, God cannot be bribed, nor does he show partiality (10:17). The rich and the poor, the powerful and the weak, the exalted and the downtrodden are all alike to him.<\/p>\n<p>The prophets of Israel understood the need for equity and justice and often called for the application of these principles to community and national life (Isa 1:17; 10:1-4; 59:14-19; Ezek 22:23-29; Amos 2:6-8; Hab 1:4). The New Testament also appeals for proper treatment of the poor and disadvantaged and speaks of God’s displeasure when they are neglected (Matt 23:23; 2 Cor 9:6-10; Jas 2:1-7).<\/p>\n<p>Justice that falls short of God’s standard is not true justice, and those responsible for corrupting justice can expect full retribution from the Judge of all the earth (see Deut 25:13-16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 23:3; Lev 19:15; Deut 10:17-19; 16:19; 24:12-22; 25:13-16; 27:19; Ps 82:1-5; Prov 11:1; Isa 1:17; 10:1-4; 11:3-4; 59:14-19; Jer 22:13-17; Ezek 22:23-29; 45:9-10; Amos 2:6-8; 8:5-6; Hab 1:4; Matt 23:23; Luke 18:6-8; Jas 2:1-7<\/p>","summary_ro":"True Justice The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them? Every s...","summary_en":"True Justice The community of God’s people in Old Testament Israel was to be responsible for the well-being of widows, orphans, and foreigners (Deut 27:19). The Israelites were to represent the just God whom they served (see 10:17-19) and always remember that they had been an enslaved and defenseless people in Egypt (see 10:19; 24:18-22). How could they, the beneficiaries of God’s unfailing love and faithfulness, ignore the rights and needs of the most vulnerable who lived among them? Every s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143873,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Oppression of God’s People","title_en":"Oppression of God’s People","content_ro":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","content_en":"<h3>Oppression of God’s People<\/h3>\n<p>God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ.<\/p>\n<p>Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. Israel was promised victory in the conquest if they would obey God, but the reality (Judg 1:19-36) was only partial obedience at best. With the rewards of victory in view, why did God’s people of old—and why does the church today—fall short?<\/p>\n<p>In Judges, the answer was that “another generation” arose that had not participated in the Exodus or the conquest under Joshua, so their faith was increasingly based on stories of divine intervention “in the olden days.” They had not personally “seen all the great things the <span>Lord<\/span> had done for Israel” (2:7). This generation failed to “acknowledge the <span>Lord<\/span> or remember the mighty things he had done for Israel” (2:10). God had left enemies in the land to test the Israelites (3:1-4), and Israel failed to drive out these enemies as God had commanded. The rest of the book of Judges illustrates the tragic results of that failure.<\/p>\n<p>God only turns away from his people when they have turned away from him (2:12-14); he never abandons people who truly worship him. Yet grace notes are sounded even in divine retribution as God turned his anger to a beneficial purpose: to teach his people obedience. The very foes who robbed Israel of its divine inheritance and blessing became part of God’s gracious testing. We can learn from oppression, as both physical and spiritual warfare require discipline. The experience can produce a “peaceful harvest of right living” (see Heb 12:5-11).<\/p>\n<p>Through Jesus Christ, God brought undeserved deliverance from the universal oppression of sin, “while we were still sinners” (Rom 5:8). And just as the Israelites experienced deliverance from their enemies whenever they turned to the Lord, we can be rescued from the ultimate oppressive force when we turn to him in repentance.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:14-39; Deut 8:19-20; 28:15-68; Judg 2:2-3, 10-15,18; 3:1-8; 2 Kgs 17:5-23; Ezek 22:27-29; Amos 4:1; Jas 2:1-7<\/p>","summary_ro":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","summary_en":"Oppression of God’s People God does not want his people to be oppressed. From the exodus under Moses to Joshua’s conquest and David’s battles, God’s goal for Israel was complete victory over their enemies (see Josh 1:1-9). Similarly, the New Testament consistently speaks of freedom from the oppression of sin (Rom 6:1-14; Gal 5:1-15) as an inalienable blessing of a relationship with Christ. Why, then, does oppression exist? The book of Judges suggests that it is because of human disobedience. ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146432,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wealth and Poverty in the Wisdom Literature","title_en":"Wealth and Poverty in the Wisdom Literature","content_ro":"<h3>Wealth and Poverty in the Wisdom Literature<\/h3>\n<p>The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4).<\/p>\n<p>The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last long (11:18; 13:11). Poverty can sometimes result from injustice (13:23) rather than foolishness, and wealth sometimes comes from injustice and dishonesty (16:8). Those who have wealth need to use it wisely, which includes generosity to those in need (28:27; 29:7, 14).<\/p>\n<p>The benefits of wealth are limited. Occasionally, wealth produces problems rather than solving them (11:4; 13:8). Because wisdom can help where wealth cannot, wisdom is much more important than money (15:16-17; 16:8, 16).<\/p>\n<p>All things being equal, the godly will be rewarded with material blessings and the opportunity to be generous. However, all things are not equal. Sometimes wealth does not go to the deserving (see Eccl 9:11), nor does it necessarily produce satisfaction (see Eccl 2:17-23; 5:10-17). In fact, money can be detrimental to faith (1 Tim 6:10; Jas 2:1-13). When a choice must be made between godliness and money, the wise will choose godliness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:10-13; 8:10-11; 1 Sam 2:7; Ps 37:16; Prov 3:9-10, 15-16; 10:15, 22; 11:4, 18, 28; 13:8, 11; 14:24; 15:6, 16-17; 16:8, 16; 23:4-5; 28:27; 29:7, 14; Eccl 5:10-17; 1 Tim 6:10<\/p>","content_en":"<h3>Wealth and Poverty in the Wisdom Literature<\/h3>\n<p>The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4).<\/p>\n<p>The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last long (11:18; 13:11). Poverty can sometimes result from injustice (13:23) rather than foolishness, and wealth sometimes comes from injustice and dishonesty (16:8). Those who have wealth need to use it wisely, which includes generosity to those in need (28:27; 29:7, 14).<\/p>\n<p>The benefits of wealth are limited. Occasionally, wealth produces problems rather than solving them (11:4; 13:8). Because wisdom can help where wealth cannot, wisdom is much more important than money (15:16-17; 16:8, 16).<\/p>\n<p>All things being equal, the godly will be rewarded with material blessings and the opportunity to be generous. However, all things are not equal. Sometimes wealth does not go to the deserving (see Eccl 9:11), nor does it necessarily produce satisfaction (see Eccl 2:17-23; 5:10-17). In fact, money can be detrimental to faith (1 Tim 6:10; Jas 2:1-13). When a choice must be made between godliness and money, the wise will choose godliness.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 6:10-13; 8:10-11; 1 Sam 2:7; Ps 37:16; Prov 3:9-10, 15-16; 10:15, 22; 11:4, 18, 28; 13:8, 11; 14:24; 15:6, 16-17; 16:8, 16; 23:4-5; 28:27; 29:7, 14; Eccl 5:10-17; 1 Tim 6:10<\/p>","summary_ro":"Wealth and Poverty in the Wisdom Literature The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4). The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last...","summary_en":"Wealth and Poverty in the Wisdom Literature The sayings in Scripture about wealth and poverty, particularly in the wisdom literature, are individual snapshots of a broad truth: God blesses the wise with wealth (3:9-10, 15-16; 10:22), making life’s difficulties more manageable (10:15), while foolish behavior—especially laziness—leads to poverty (see 10:4). The book of Proverbs readily acknowledges that some wicked fools are wealthy, but it also reminds us that this kind of wealth will not last...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148103,"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}],"2":[{"id":18435,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter of James","title_en":"Letter of James","content_ro":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","content_en":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","summary_ro":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","summary_en":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21085,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judaizers*","title_en":"Judaizers*","content_ro":"<h3>JUDAIZERS*<\/h3>\n<p>Christian Jews who, during the apostolic and early postapostolic periods, attempted to impose the Jewish way of life on gentile Christians. The Greek verb, which literally means “to Judaize,” is found only one time in the NT (Gal 2:14), where it actually means “to live according to Jewish customs and traditions.” In that passage Paul quotes part of a brief conversation he had with Peter several years earlier: “If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews [i.e., to Judaize]?” (<span>rsv<\/span>). The issue that concerned Paul was not simply whether or not a person followed the Jewish way of life but whether one erroneously thought that salvation was attained thereby.<\/p>\n<p>In the early days of Christianity, most—if not all—Christians were Jews prior to their conversion to Christianity. The few who were originally Gentiles, such as Nicolaus of Antioch (Acts 6:5), had converted to Judaism before turning to Christianity. At that time, conversion to Judaism was accomplished through three separate steps: (1) circumcision (for males); (2) a ritual bath in water; and (3) agreement to take upon oneself the “yoke of the law,” that is, to obey the 613 commands of the Mosaic law as interpreted and expanded in Jewish Halakah (rabbinic legal decisions). Following Jewish customs and traditions and observing Jewish religious laws was a normal way of life for Jewish Christians, whether they were Jews by birth or through conversion. For them, belief in Jesus as the Messiah of Jewish expectation enhanced, but did not replace, their Judaism. Christianity was not regarded as a religion distinct from Judaism but rather as the truest form of Judaism. These Jewish Christians had all been circumcised as infants, or upon conversion to Judaism, and they also practiced the kosher dietary laws and rules of ritual purity prescribed in Mosaic legislation and rabbinic tradition. Further, they continued to worship at the temple in Jerusalem (Acts 3:1; 21:26) until its destruction by the Romans in <span>AD<\/span> 70, and certain Jewish Christians continued to meet in synagogues (see Jas 2:2, <span>nlt<\/span> mg).<\/p>\n<p>While earliest Christianity began as a predominantly Jewish movement, it soon expanded into the Greco-Roman world. Jewish Christians were forced to leave Jerusalem as a result of persecutions (Acts 8:1; 11:19-24), and they proclaimed the gospel wherever they went. Philip was responsible for bringing the gospel to Samaria, where many Samaritans became Christians (8:4-25). On the Day of Pentecost, many Jews from places all over the Roman world became converts to the Christian faith (2:5-11). Presumably, when these newly converted Jewish Christians returned to their homes, they carried the gospel with them. Although the origin of the Christian community in Rome is shrouded in obscurity, this is probably how the gospel first came to Rome. One of the central concerns of Luke, the author of Acts, is to show how Christianity, which began as a small, persecuted sect of Judaism in Jerusalem, spread throughout the Roman world; in so doing, it was rejected by Jews and embraced by Gentiles. The major turning point in Acts is in chapter 10, where Peter is the means whereby the Roman centurion Cornelius, together with his entire household, accepted the gospel and began to manifest the gifts of the Holy Spirit. According to Acts 10:45, “The Jewish believers who came with Peter were amazed that the gift of the Holy Spirit had been poured out upon the Gentiles, too” (<span>nlt<\/span>).<\/p>\n<p>The growing number of gentile converts to Christianity forced Jewish Christians to face a very difficult problem: Must a Gentile first become a Jew in order to be a Christian? Some Jewish Christians gave a positive answer to this question, and these became known as the circumcision party (Acts 11:2; Gal 2:12). Others, such as Peter and Barnabas, and especially Paul, vigorously disagreed. While these two radically different points of view could have split the early church into two major factions, that possibility did not occur. Luke tells the story of how, after a successful first missionary journey (Acts 13:1–14:28), Paul and Barnabas reported to the church at Antioch how God had opened a door of faith to the Gentiles (Acts 14:27). Opposition from the Judaizers in the circumcision party was soon felt, however, since some of them had come to Antioch from Judea for the express purpose of advocating the idea that circumcision was absolutely necessary for salvation (15:1). Many Jewish Christians had, like Paul, once been Pharisees. These former Pharisees were particularly insistent that new converts who were Gentiles be circumcised and charged to keep the law of Moses (v 5). They were really demanding that Gentiles become converted to Judaism in order to be Christians.<\/p>\n<p>Paul and Barnabas debated with members of the circumcision party before an assembly of apostles and elders in Jerusalem (Acts 15:4-12). The assembly, led by James the Just (the brother of Jesus), listened to both sides and decided to issue a compromise. A letter to the gentile churches was drafted in which it was recommended that gentile converts to Christianity adhere to only a few absolutely essential obligations: (1) abstention from meat sacrificed to idols, (2) abstention from eating blood or blood-saturated meat, and (3) abstention from unchastity (vv 23-29). These three obligations were probably singled out because they were thought to have been important features of those laws regarded as part of the covenant between God and Noah according to Jewish tradition. Since Noah was the ancestor of all mankind, Gentiles as well as Jews, such laws had universal validity. The Mosaic covenant, on the other hand, was incumbent only upon Jews, not upon Gentiles. For this reason the Jerusalem Council determined that abstention from meat sacrificed to idols, blood-saturated meat, and unchastity applied to all Christians, whereas the obligation of circumcision did not.<\/p>\n<p>Judging from the remainder of the book of Acts, it might be supposed that the decision of the Jerusalem Council was satisfactory to the Judaizers of the circumcision party. However, from the details provided by Paul in many of his letters, we find that this was not the case. After Paul briefly summarizes the results of the Jerusalem Council for the Galatian Christians (Gal 2:1-10), he relates how, even after the Jerusalem Council, the Judaizers of the circumcision party were sufficiently powerful to cause even Peter and Barnabas to temporarily isolate themselves from gentile Christians. (According to rabbinic purity laws, one would become religiously impure if one ate with Gentiles.) The major reason Paul wrote the Letter to the Galatians was to combat Judaizers who had apparently invaded the Christian communities in Galatia after his departure. These Judaizers appear to have successfully persuaded some of the Galatian Christians that salvation was available only for those who were circumcised and who kept the Mosaic law (5:12; 6:13). At least some of the problems experienced by the Corinthian church appear to have been caused by Judaizers (2 Cor 11:12–15, 22), and they had infected the Christian community at Philippi (Phil 3:2-3). Judaizers also appear to have made some progress in the church at Colosse. Therefore, according to Colossians 2:16-17, “Let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath. These are only a shadow of what is to come; but the substance belongs to Christ” (<span>rsv<\/span>).<\/p>\n<p>Of all the early apostles and elders, Paul was the one who most consistently opposed the Judaizers’ view that Gentiles must first become Jews in order to be Christians. His dramatic conversion to Christianity, narrated three times in Acts (9:1-9; 22:6-16; 26:12-23) and occasionally referred to by Paul himself (1 Cor 9:1; 15:8; Gal 1:11-17), convinced him that salvation could be achieved only through faith in Christ. Since Jesus was the <em>only<\/em> way, all other means by which persons sought to obtain salvation were necessarily invalid and illegitimate. Paul was fully aware that it was not because of the fact that he was an observant Jew that he had become justified before God (Phil 3:2-11) but through his faith in Christ. Primarily because of the persistent activity of the Judaizers, Paul had to insist frequently on the invalidity of the law and the validity of faith as the means of being justified before God. This theme dominates his letters to the Romans and the Galatians.<\/p>\n<p>Jewish Christianity gradually withered and disappeared, and with it went the insistence of the Judaizers that Gentiles live according to Jewish customs and traditions in order to receive salvation. The center of Jewish Christianity had traditionally been Jerusalem. Just before the destruction of Jerusalem and the temple at the end of the Jewish revolt of <span>AD<\/span> 66–70, many Jewish Christians fled to Pella in obedience to a divine revelation. The ill-fated revolt of Bar-Kochba (<span>AD<\/span> 132–135) further weakened the movement, when Jewish Christians experienced persecution at the hands of the Jewish insurgents. Thereafter Jewish Christianity grew weaker and eventually disappeared. With its disappearance the persistent notion that Gentiles must first become Jews in order to be Christians also died.<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; First Jewish Revolt; Galatians, Letter to the; Jerusalem Council; Jew; Paul, The Apostle.<\/p>","content_en":"<h3>JUDAIZERS*<\/h3>\n<p>Christian Jews who, during the apostolic and early postapostolic periods, attempted to impose the Jewish way of life on gentile Christians. The Greek verb, which literally means “to Judaize,” is found only one time in the NT (Gal 2:14), where it actually means “to live according to Jewish customs and traditions.” In that passage Paul quotes part of a brief conversation he had with Peter several years earlier: “If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews [i.e., to Judaize]?” (<span>rsv<\/span>). The issue that concerned Paul was not simply whether or not a person followed the Jewish way of life but whether one erroneously thought that salvation was attained thereby.<\/p>\n<p>In the early days of Christianity, most—if not all—Christians were Jews prior to their conversion to Christianity. The few who were originally Gentiles, such as Nicolaus of Antioch (Acts 6:5), had converted to Judaism before turning to Christianity. At that time, conversion to Judaism was accomplished through three separate steps: (1) circumcision (for males); (2) a ritual bath in water; and (3) agreement to take upon oneself the “yoke of the law,” that is, to obey the 613 commands of the Mosaic law as interpreted and expanded in Jewish Halakah (rabbinic legal decisions). Following Jewish customs and traditions and observing Jewish religious laws was a normal way of life for Jewish Christians, whether they were Jews by birth or through conversion. For them, belief in Jesus as the Messiah of Jewish expectation enhanced, but did not replace, their Judaism. Christianity was not regarded as a religion distinct from Judaism but rather as the truest form of Judaism. These Jewish Christians had all been circumcised as infants, or upon conversion to Judaism, and they also practiced the kosher dietary laws and rules of ritual purity prescribed in Mosaic legislation and rabbinic tradition. Further, they continued to worship at the temple in Jerusalem (Acts 3:1; 21:26) until its destruction by the Romans in <span>AD<\/span> 70, and certain Jewish Christians continued to meet in synagogues (see Jas 2:2, <span>nlt<\/span> mg).<\/p>\n<p>While earliest Christianity began as a predominantly Jewish movement, it soon expanded into the Greco-Roman world. Jewish Christians were forced to leave Jerusalem as a result of persecutions (Acts 8:1; 11:19-24), and they proclaimed the gospel wherever they went. Philip was responsible for bringing the gospel to Samaria, where many Samaritans became Christians (8:4-25). On the Day of Pentecost, many Jews from places all over the Roman world became converts to the Christian faith (2:5-11). Presumably, when these newly converted Jewish Christians returned to their homes, they carried the gospel with them. Although the origin of the Christian community in Rome is shrouded in obscurity, this is probably how the gospel first came to Rome. One of the central concerns of Luke, the author of Acts, is to show how Christianity, which began as a small, persecuted sect of Judaism in Jerusalem, spread throughout the Roman world; in so doing, it was rejected by Jews and embraced by Gentiles. The major turning point in Acts is in chapter 10, where Peter is the means whereby the Roman centurion Cornelius, together with his entire household, accepted the gospel and began to manifest the gifts of the Holy Spirit. According to Acts 10:45, “The Jewish believers who came with Peter were amazed that the gift of the Holy Spirit had been poured out upon the Gentiles, too” (<span>nlt<\/span>).<\/p>\n<p>The growing number of gentile converts to Christianity forced Jewish Christians to face a very difficult problem: Must a Gentile first become a Jew in order to be a Christian? Some Jewish Christians gave a positive answer to this question, and these became known as the circumcision party (Acts 11:2; Gal 2:12). Others, such as Peter and Barnabas, and especially Paul, vigorously disagreed. While these two radically different points of view could have split the early church into two major factions, that possibility did not occur. Luke tells the story of how, after a successful first missionary journey (Acts 13:1–14:28), Paul and Barnabas reported to the church at Antioch how God had opened a door of faith to the Gentiles (Acts 14:27). Opposition from the Judaizers in the circumcision party was soon felt, however, since some of them had come to Antioch from Judea for the express purpose of advocating the idea that circumcision was absolutely necessary for salvation (15:1). Many Jewish Christians had, like Paul, once been Pharisees. These former Pharisees were particularly insistent that new converts who were Gentiles be circumcised and charged to keep the law of Moses (v 5). They were really demanding that Gentiles become converted to Judaism in order to be Christians.<\/p>\n<p>Paul and Barnabas debated with members of the circumcision party before an assembly of apostles and elders in Jerusalem (Acts 15:4-12). The assembly, led by James the Just (the brother of Jesus), listened to both sides and decided to issue a compromise. A letter to the gentile churches was drafted in which it was recommended that gentile converts to Christianity adhere to only a few absolutely essential obligations: (1) abstention from meat sacrificed to idols, (2) abstention from eating blood or blood-saturated meat, and (3) abstention from unchastity (vv 23-29). These three obligations were probably singled out because they were thought to have been important features of those laws regarded as part of the covenant between God and Noah according to Jewish tradition. Since Noah was the ancestor of all mankind, Gentiles as well as Jews, such laws had universal validity. The Mosaic covenant, on the other hand, was incumbent only upon Jews, not upon Gentiles. For this reason the Jerusalem Council determined that abstention from meat sacrificed to idols, blood-saturated meat, and unchastity applied to all Christians, whereas the obligation of circumcision did not.<\/p>\n<p>Judging from the remainder of the book of Acts, it might be supposed that the decision of the Jerusalem Council was satisfactory to the Judaizers of the circumcision party. However, from the details provided by Paul in many of his letters, we find that this was not the case. After Paul briefly summarizes the results of the Jerusalem Council for the Galatian Christians (Gal 2:1-10), he relates how, even after the Jerusalem Council, the Judaizers of the circumcision party were sufficiently powerful to cause even Peter and Barnabas to temporarily isolate themselves from gentile Christians. (According to rabbinic purity laws, one would become religiously impure if one ate with Gentiles.) The major reason Paul wrote the Letter to the Galatians was to combat Judaizers who had apparently invaded the Christian communities in Galatia after his departure. These Judaizers appear to have successfully persuaded some of the Galatian Christians that salvation was available only for those who were circumcised and who kept the Mosaic law (5:12; 6:13). At least some of the problems experienced by the Corinthian church appear to have been caused by Judaizers (2 Cor 11:12–15, 22), and they had infected the Christian community at Philippi (Phil 3:2-3). Judaizers also appear to have made some progress in the church at Colosse. Therefore, according to Colossians 2:16-17, “Let no one pass judgment on you in questions of food and drink or with regard to a festival or a new moon or a sabbath. These are only a shadow of what is to come; but the substance belongs to Christ” (<span>rsv<\/span>).<\/p>\n<p>Of all the early apostles and elders, Paul was the one who most consistently opposed the Judaizers’ view that Gentiles must first become Jews in order to be Christians. His dramatic conversion to Christianity, narrated three times in Acts (9:1-9; 22:6-16; 26:12-23) and occasionally referred to by Paul himself (1 Cor 9:1; 15:8; Gal 1:11-17), convinced him that salvation could be achieved only through faith in Christ. Since Jesus was the <em>only<\/em> way, all other means by which persons sought to obtain salvation were necessarily invalid and illegitimate. Paul was fully aware that it was not because of the fact that he was an observant Jew that he had become justified before God (Phil 3:2-11) but through his faith in Christ. Primarily because of the persistent activity of the Judaizers, Paul had to insist frequently on the invalidity of the law and the validity of faith as the means of being justified before God. This theme dominates his letters to the Romans and the Galatians.<\/p>\n<p>Jewish Christianity gradually withered and disappeared, and with it went the insistence of the Judaizers that Gentiles live according to Jewish customs and traditions in order to receive salvation. The center of Jewish Christianity had traditionally been Jerusalem. Just before the destruction of Jerusalem and the temple at the end of the Jewish revolt of <span>AD<\/span> 66–70, many Jewish Christians fled to Pella in obedience to a divine revelation. The ill-fated revolt of Bar-Kochba (<span>AD<\/span> 132–135) further weakened the movement, when Jewish Christians experienced persecution at the hands of the Jewish insurgents. Thereafter Jewish Christianity grew weaker and eventually disappeared. With its disappearance the persistent notion that Gentiles must first become Jews in order to be Christians also died.<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; First Jewish Revolt; Galatians, Letter to the; Jerusalem Council; Jew; Paul, The Apostle.<\/p>","summary_ro":"JUDAIZERS* Christian Jews who, during the apostolic and early postapostolic periods, attempted to impose the Jewish way of life on gentile Christians. The Greek verb, which literally means “to Judaize,” is found only one time in the NT (Gal 2:14), where it actually means “to live according to Jewish customs and traditions.” In that passage Paul quotes part of a brief conversation he had with Peter several years earlier: “If you, though a Jew, live like a Gentile and not like a Jew, how can yo...","summary_en":"JUDAIZERS* Christian Jews who, during the apostolic and early postapostolic periods, attempted to impose the Jewish way of life on gentile Christians. The Greek verb, which literally means “to Judaize,” is found only one time in the NT (Gal 2:14), where it actually means “to live according to Jewish customs and traditions.” In that passage Paul quotes part of a brief conversation he had with Peter several years earlier: “If you, though a Jew, live like a Gentile and not like a Jew, how can yo...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25857,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Minerals* and Metals","title_en":"Minerals* and Metals","content_ro":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","content_en":"<h3>MINERALS* AND METALS<\/h3>\n<p>A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions.<\/p>\n<p>In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for toolmaking goes back to the Stone Age; the quarrying of stone for building is also an ancient craft. In particular, metals, native gold, copper, and meteoric iron were known and used in the Middle East before 4000 <span>BC<\/span>. From 4000 to 3000 <span>BC<\/span>, native silver became known as well as copper and lead ores. The art of smelting was discovered probably almost by accident, resulting in the production of alloys like bronze. Then the reduction of oxidized iron was discovered. From 3000 to 2000 <span>BC<\/span>, important advances were made. Copper sulfides and tin oxides were reduced to metal, and metallic tin and copper became important items of trade.<\/p>\n<p>In the years 2000 to 1000 <span>BC<\/span>, bellows came into use for furnaces, and iron was reduced from its ores and forged. The art of making brass from copper and zinc was discovered about 1500 <span>BC<\/span> but did not become significant till somewhat later. Bronze, known for many centuries, was made sometimes with a high tin content to form speculum for mirrors. By this time the Israelites were settled in the land and the kingdom was established. From 1000 <span>BC<\/span> to the start of the Christian era, the production of metals, especially iron, greatly expanded. A form of steel was made and used for weapons and tools.<\/p>\n<p>By the time of David and Solomon, the Israelites had learned many skills in the preparation and working of metals. Under David, Edom, with its rich copper and iron deposits, was conquered (2 Sm 8:13-14) and there was a lot of activity in the casting of metals in the Jordan Valley (1 Kgs 7:13-14, 45-46). In this activity Solomon had the assistance of Hiram, a Phoenician artisan. Israelite tradition associated the origins of metallurgy with Tubal-cain (Gn 4:22), who is said to have forged all kinds of tools out of bronze and iron. Deuteronomy 8:9 refers to the presence of iron and copper in the land to which Israel was going.<\/p>\n<p>While the Israelites eventually undertook their own metalworking processes, it is evident from 1 Samuel 13:19-22 that on at least one occasion, in the days of Philistine domination, they were obliged to have their agricultural tools made by their enemies. Similarly, the manufacture of cult vessels for Solomon’s temple was supervised by Phoenician artisans (1 Kgs 7:13-50).<\/p>\n<p>Minerals, metals, and precious stones were also important items of trade. Israel was never a land rich in these commodities and was obliged to import a wide variety of them. The visit of the queen of Sheba was partly diplomatic and partly for trade (1 Kgs 10:2, 10-11).<\/p>\n<p>Metals and precious stones featured also among the booty carried off by invaders, notably—but not only—by the Egyptians and Assyrians. These items were in constant demand as they were needed for agriculture and making weapons of war, and for the manufacture of jewelry and items of personal adornment.<\/p>\n<p class=\"h2\" id=\"Minerals\">Minerals<\/p>\n<p>A mineral is an inorganic substance with a definite chemical composition and structure, sometimes occurring alone or sometimes combined with others. “Ore” refers to any mineral or mineral aggregate containing chemical compounds of metals in sufficient quantity and grade to make the extraction of the metal commercially profitable. The essential element, the metal, occurs in nature as a chemical compound, such as a sulfide, an oxide, a carbonate, or some other compound, though the sulfides and oxides are the most common. Minerals exhibit a variety of properties, such as color, luster, crystal form, cleavage, fracture, hardness, and density, which help in their identification and exercise control on the commercial and industrial uses of the particular mineral.<\/p>\n<p class=\"h2\" id=\"Metals\">Metals<\/p>\n<p>A metal in its pure form is a chemically pure element with its own fixed physical properties, such as density, tensile strength, crystalline structure, melting point, ductility, conductivity, and the like. Metals form alloys with other metals, but this process destroys their purity. In both the ancient world and the modern world the alloy is extremely important.<\/p>\n<p>In order to obtain a pure metal, the ore in which the metal is contained must be smelted—a process known as metallurgy. In ancient Israel pure metals were widely used—among them were gold, silver, iron, and lead. Yet alloys such as bronze and brass were even more widely used.<\/p>\n<h5>Metallurgy and Metal Extraction<\/h5>\n<p>The method of producing hard wrought iron was discovered by the Hittites of Asia Minor about 1300 <span>BC<\/span>, and was taken up by the Philistines (1 Sm 13:19-20). At first, the iron obtained from simple furnaces was drawn off and hammered to drive out slag (Dt 4:20; 1 Kgs 8:51; Jer 11:4). Later, the addition of carbon produced an early form of steel.<\/p>\n<p>The lead sulfide ore is heated with lime in a flow of air. A slag with rock particles forms. The air is then cut off and the temperature is raised. Finally, the lead flows free.<\/p>\n<p>The OT refers to the mining of silver (Jb 28:1), the refining of the metal (Zec 13:9; Mal 3:3), the melting of scrap metals or jeweler’s remnants (Ez 22:20-22), and of multiple refinings in a crucible (Prv 17:3; 27:21) to produce refined silver (1 Chr 29:4; Ps 12:6; Prv 10:20).<\/p>\n<h5>Specific Metals<\/h5>\n<p>Although several OT passages suggest that the science of metallurgy was known in biblical times, comparatively little archaeological evidence is available. The processing plants were small and were used for the treatment of copper and iron. The archaeological record is far from complete, but the general impression is that metallic ores were comparatively rare in Palestine; imports must have been considerable. However, numerous molds for casting agricultural and military tools have come to light in excavations. Evidently, some refined metal was available locally, but perhaps most of it was imported. The metal was then heated and poured into the appropriate earthenware or pottery mold.<\/p>\n<p>There are many references to metals in the Bible, but especially to gold, silver, iron, and lead. While copper was widely used, it was normally in the form of its alloys, bronze and brass. There are comparatively few references to tin as such, though it was used in manufacturing bronze. Similarly zinc, though used in the manufacture of brass, is not mentioned in the Bible.<\/p>\n<p>Gold is referred to hundreds of times in the OT and NT, more frequently than any other metal. It is often mentioned together with silver, and in the majority of cases silver is mentioned first, reflecting a time when gold was less valued.<\/p>\n<p>Gold was used in the manufacture of ornaments for personal use (Gn 24:53; 41:42; Ex 3:22; 11:2; 12:35). Gold was important in worship both in Israel and among the non-Israelites. References to pagan gods occur in several passages (Ex 20:23; 32:2-4; Ps 115:4; Is 2:20; 30:22; 31:7; 40:19; 46:6; Hos 8:4). It seems that the gold was melted down and later engraved so that the replicas could be called both molten images (Ex 32:24) and graven images. The tabernacle and the temple used a great deal of gold. The wooden ark was covered inside and outside with gold (25:11). Other timber pieces were overlaid with gold (25:11; 1 Kgs 6:20-22, 30).<\/p>\n<p>The vessels and utensils used in the tabernacle and temple were made of “pure gold”: the cherubim (Ex 25:18; 37:7), the mercy seat (25:17; 37:6), the candlestick (Ex 25:31; Zec 4:2), various vessels (Ex 25:38; 2 Kgs 24:13), chains to carry the ephod (Ex 28:14), and the bells on the high priest’s robe. The high priest’s crown, ephod, and breastplate were also of gold (39:2-30). The offerings collected for the manufacture of such articles in the wilderness include golden dishes weighing 120 shekels (Nm 7:86). The more lavishly adorned temple apparently used more gold than the tabernacle (1 Kgs 6:20-28; 1 Chr 29:2-7; 2 Chr 3:4–4:22). The number of specific references to gold in the tabernacle and temple is far too great to mention all of them here. The large amount of gold used in the temple was attractive to invaders, who would strip the temple of its gold and carry it off as booty (1 Kgs 14:26; 2 Kgs 16:8; 18:14; 24:13; 25:15; 2 Chr 12:9).<\/p>\n<p>Gold had commercial value. It was imported in Solomon’s day, and up to 666 talents were brought to Israel annually (1 Kgs 10:14). Hiram of Tyre gave Solomon 120 talents of gold (9:14), possibly as a loan. Certainly Solomon used a lot of gold in the temple (10:16-17). Gold was useful, too, for buying off an enemy (2 Kgs 16:8) or simply as tribute (18:14). Evidence of this comes also from the Assyrian annals, where the tribute taken from various lands often included gold.<\/p>\n<p>The possession of gold was not in itself an evil thing, but preoccupation with its accumulation was condemned (Jb 28:15-17; Prv 3:14; 8:10, 19; 16:16). The possession of wisdom and the knowledge of God was of greater value than the possession of much gold (Pss 19:10; 119:72, 127; Prv 20:15). Job rejected trust in gold (Jb 31:24). Gold would not save a man in the day of judgment (Zep 1:18).<\/p>\n<p>In the NT gold was regarded as perishable (Jas 5:3; 1 Pt 1:18) and as an unnecessary burden to carry (Mt 10:9; Acts 3:6). The wearing of a gold ring was certainly no measure of a man’s worth (Jas 2:2); indeed, both Paul and Peter forbade it (1 Tm 2:9; 1 Pt 3:3).<\/p>\n<p>The use of gold in itself was no measure of piety. The elders of Revelation 4:4 wore golden crowns, but the great harlot was “bedecked with gold” (Rv 17:4), as was the harlot city Babylon (18:16). By contrast, there are some positive statements in the NT about the value of gold (3:18). The wise men brought gold to the infant Jesus as a symbol of his kingly character (Mt 2:11), and the Holy City, the new Jerusalem, was a city of gold, clear as glass (Rv 21:18).<\/p>\n<p>In the OT, silver is mentioned in several connections. Being a precious metal, once considered more precious than gold, it was regularly used in commerce for the payments of debts. Small pieces of silver were weighed into a balance against a standard weight. Abraham bought the cave at Machpelah as a burial place for Sarah for 400 shekels of silver and weighed out the “money” according to the weight’s current value with the merchant (Gn 23:15-16). Joseph’s brothers received 20 pieces of silver in payment for Joseph (37:28), and Benjamin was given a money gift by Joseph in pieces of silver (45:22).<\/p>\n<p>There are other examples of payment in silver for commodities or services (Gn 20:16; Ex 21:32; Lv 27:16; Jos 24:32; Jgs 17:10; 2 Sm 24:24; Neh 7:72; Jb 28:15; Is 7:23; 46:6; Am 2:6; 8:6). Silver was a measure of a man’s wealth (Gn 13:2; 24:35; Ex 25:3; Nm 22:18; Dt 7:25; Zep 1:18; Hg 2:8; Zec 6:11). An unusual comment in 1 Kings 10:21 notes that in Solomon’s day “it was not considered as anything,” apparently because it was so plentiful. It was regularly taken as booty (Jos 6:19; 7:21; 1 Kgs 15:18). Sometimes the drinking cup of an important man was made of silver (Gn 44:2). Sometimes, too, a royal crown was made of gold and silver (Zec 6:11). It was important in the manufacture of personal ornaments (Gn 24:53; Ex 3:22; 12:35), and one example is given of ornaments of gold studded with silver (Sg 1:11).<\/p>\n<p>The process of refining silver was used as a metaphor for the trying of people’s hearts (Ps 66:10; Is 48:10), and the tarnishing and deterioration of silver was a picture of the disintegration of one’s character (Is 1:22; Jer 6:30). God’s Word is pictured as “pure” silver refined and purified in a furnace. Despite silver’s great value, wisdom excels it (Job 28:15; Prv 3:14; 8:19; 10:20; 16:16; 22:1; 25:11).<\/p>\n<p>Native copper is mentioned in Deuteronomy 8:9, though the reference may be to one of its ores. More commonly, biblical references are to brass, the alloy of copper and zinc. However, the chemical analysis of copper-based tools and implements during the middle and late Bronze Ages (c. 2000–1200 <span>BC<\/span>) shows that the material was bronze. References to brass in the <span>kjv<\/span> are therefore to bronze.<\/p>\n<p>By NT times, copper in the form of alloys (bronze and brass) was widely used. Bronze coinage was well known and this may be the sense of Matthew 10:9. The widow’s mite was a tiny bronze coin, the lepton. Bronze utensils and vessels were well known (Rv 9:20; 18:12). The reference to “sounding brass” (<span>kjv<\/span>) in 1 Corinthians 13:1 may actually be to brass, which was a bright, shining alloy, and was used in musical instruments. In the vision of John in Revelation (Rv 1:15; 2:18), the Son of Man had feet of fine brass (<span>nlt<\/span> “bronze”).<\/p>\n<p>The Iron Age began in Palestine about 1200 <span>BC<\/span>, that is, in the days of the judges, though native iron had been known in Egypt in the predynastic period. Archaeological evidence suggests that the smelting of iron ore was discovered by the Hittites about 1400 <span>BC<\/span>. The Philistines seem to have introduced iron to Palestine about 1300 <span>BC<\/span>. In the days of Moses an encounter with the Midianites produced much tribute, among which iron is mentioned (Nm 31:22). When Israel captured Jericho, the spoils included iron (Jos 6:24). Manasseh’s half-tribe also took booty including iron (22:8). In the days of the judges the Canaanites were equipped with chariots of iron (Jos 17:16-18; Jgs 1:19; 4:3).<\/p>\n<p>These early references point to the arrival of iron at the start of the Iron Age. The Philistines enjoyed a local monopoly in its use (1 Sm 13:19-21), and their mighty warrior Goliath was armed with an iron spear (17:7). It was not long, however, before Israel learned the use of iron (2 Sm 12:31; 23:7). Evidently, by Solomon’s time, iron was widely used, because builders of the temple were forbidden to use iron tools (1 Kgs 6:7). The false prophet Zedekiah in Ahab’s day used the horns of iron to thrust toward Syria as he spoke of their defeat (22:11).<\/p>\n<p>The prophet Isaiah in the eighth century <span>BC<\/span> referred to iron (Is 10:34), and Jeremiah later spoke of the metal in several places (Jer 1:18; 6:28; 11:4; 15:12; 17:1; 28:13-14). Ezekiel made use of an iron plate in one of his symbolic actions (Ez 4:3), referred to iron in his description of smelting (22:18, 20), and listed it as a commodity for trade (27:12, 19). The prophet Amos spoke of threshing instruments of iron (Am 1:3). Micah used iron as a symbol for military might (Mi 4:13). The book of Daniel makes several references to it (Dn 2:33-35, 40-45; 4:15, 23; 7:7, 19).<\/p>\n<p>By Roman times, iron weapons were the regular implements of war. Gates of iron were used to close prisons (Acts 12:10), and in a symbolic usage powerful rulers were said to rule with a rod of iron (Rv 2:27; 9:9; 12:5; 19:15). The term “iron” was used also in some metaphorical expressions. The smelting of iron was a symbol of testing and suffering (Dt 4:20; 1 Kgs 8:51; Jer 11:4; Ez 22:18), a pillar of iron was symbolic of strength (Jer 1:18), and an iron rod of harsh rule (Ps 2:9; Rv 2:27; 12:5; 19:15).<\/p>\n<p><em>See also<\/em> Coppersmith; Goldsmith; Ironsmith; Mason, Masonry; Silversmith; Stones, Precious.<\/p>","summary_ro":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","summary_en":"MINERALS* AND METALS A “mineral” is a naturally occurring substance, normally an ore that must be mined and treated before the metal can be extracted. A “metal” is a chemical element such as iron or copper, which is free from contamination by other materials. Metals in a pure form generally do not occur in nature, though there are exceptions. In Palestine, mining and smelting are ancient arts, practiced long before the Israelites arrived. The quarrying of suitable stones, such as flint, for t...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58998,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:2","title_en":"Study Note: Iacov 2:2","content_ro":"<p><strong>2:2<\/strong> <em>your meeting<\/em> (literally <em>your synagogue<\/em>): This word refers to the gathering of people rather than the building in which they met. • The <em>fancy clothes and expensive jewelry<\/em> of the rich, in contrast to the <em>dirty clothes<\/em> of the poor, symbolize the contrast in socioeconomic status.<\/p>","content_en":"<p><strong>2:2<\/strong> <em>your meeting<\/em> (literally <em>your synagogue<\/em>): This word refers to the gathering of people rather than the building in which they met. • The <em>fancy clothes and expensive jewelry<\/em> of the rich, in contrast to the <em>dirty clothes<\/em> of the poor, symbolize the contrast in socioeconomic status.<\/p>","summary_ro":"2:2 your meeting (literally your synagogue): This word refers to the gathering of people rather than the building in which they met. • The fancy clothes and expensive jewelry of the rich, in contrast to the dirty clothes of the poor, symbolize the contrast in socioeconomic status.","summary_en":"2:2 your meeting (literally your synagogue): This word refers to the gathering of people rather than the building in which they met. • The fancy clothes and expensive jewelry of the rich, in contrast to the dirty clothes of the poor, symbolize the contrast in socioeconomic status.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86624,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:2","title_en":"Study Note: Iacov 2:2","content_ro":"<p><strong>2:2<\/strong> <em>your meeting<\/em> (literally <em>your synagogue<\/em>): This word refers to the gathering of people rather than the building in which they met. • The <em>fancy clothes and expensive jewelry<\/em> of the rich, in contrast to the <em>dirty clothes<\/em> of the poor, symbolize the contrast in socioeconomic status.<\/p>","content_en":"<p><strong>2:2<\/strong> <em>your meeting<\/em> (literally <em>your synagogue<\/em>): This word refers to the gathering of people rather than the building in which they met. • The <em>fancy clothes and expensive jewelry<\/em> of the rich, in contrast to the <em>dirty clothes<\/em> of the poor, symbolize the contrast in socioeconomic status.<\/p>","summary_ro":"2:2 your meeting (literally your synagogue): This word refers to the gathering of people rather than the building in which they met. • The fancy clothes and expensive jewelry of the rich, in contrast to the dirty clothes of the poor, symbolize the contrast in socioeconomic status.","summary_en":"2:2 your meeting (literally your synagogue): This word refers to the gathering of people rather than the building in which they met. • The fancy clothes and expensive jewelry of the rich, in contrast to the dirty clothes of the poor, symbolize the contrast in socioeconomic status.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114250,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:2","title_en":"Study Note: Iacov 2:2","content_ro":"<p><strong>2:2<\/strong> <em>your meeting<\/em> (literally <em>your synagogue<\/em>): This word refers to the gathering of people rather than the building in which they met. • The <em>fancy clothes and expensive jewelry<\/em> of the rich, in contrast to the <em>dirty clothes<\/em> of the poor, symbolize the contrast in socioeconomic status.<\/p>","content_en":"<p><strong>2:2<\/strong> <em>your meeting<\/em> (literally <em>your synagogue<\/em>): This word refers to the gathering of people rather than the building in which they met. • The <em>fancy clothes and expensive jewelry<\/em> of the rich, in contrast to the <em>dirty clothes<\/em> of the poor, symbolize the contrast in socioeconomic status.<\/p>","summary_ro":"2:2 your meeting (literally your synagogue): This word refers to the gathering of people rather than the building in which they met. • The fancy clothes and expensive jewelry of the rich, in contrast to the dirty clothes of the poor, symbolize the contrast in socioeconomic status.","summary_en":"2:2 your meeting (literally your synagogue): This word refers to the gathering of people rather than the building in which they met. • The fancy clothes and expensive jewelry of the rich, in contrast to the dirty clothes of the poor, symbolize the contrast in socioeconomic status.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:2","title_en":"Study Note: Iacov 2:2","content_ro":"<p><strong>2:2<\/strong> <em>your meeting<\/em> (literally <em>your synagogue<\/em>): This word refers to the gathering of people rather than the building in which they met. • The <em>fancy clothes and expensive jewelry<\/em> of the rich, in contrast to the <em>dirty clothes<\/em> of the poor, symbolize the contrast in socioeconomic status.<\/p>","content_en":"<p><strong>2:2<\/strong> <em>your meeting<\/em> (literally <em>your synagogue<\/em>): This word refers to the gathering of people rather than the building in which they met. • The <em>fancy clothes and expensive jewelry<\/em> of the rich, in contrast to the <em>dirty clothes<\/em> of the poor, symbolize the contrast in socioeconomic status.<\/p>","summary_ro":"2:2 your meeting (literally your synagogue): This word refers to the gathering of people rather than the building in which they met. • The fancy clothes and expensive jewelry of the rich, in contrast to the dirty clothes of the poor, symbolize the contrast in socioeconomic status.","summary_en":"2:2 your meeting (literally your synagogue): This word refers to the gathering of people rather than the building in which they met. • The fancy clothes and expensive jewelry of the rich, in contrast to the dirty clothes of the poor, symbolize the contrast in socioeconomic status.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":58999,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:3","title_en":"Study Note: Iacov 2:3","content_ro":"<p><strong>2:3-4<\/strong> It is natural to <em>give special attention<\/em> to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that <em>this discrimination<\/em> reflects <em>evil motives<\/em><em>,<\/em> a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).<\/p>","content_en":"<p><strong>2:3-4<\/strong> It is natural to <em>give special attention<\/em> to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that <em>this discrimination<\/em> reflects <em>evil motives<\/em><em>,<\/em> a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).<\/p>","summary_ro":"2:3-4 It is natural to give special attention to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that this discrimination reflects evil motives, a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).","summary_en":"2:3-4 It is natural to give special attention to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that this discrimination reflects evil motives, a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86625,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:3","title_en":"Study Note: Iacov 2:3","content_ro":"<p><strong>2:3-4<\/strong> It is natural to <em>give special attention<\/em> to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that <em>this discrimination<\/em> reflects <em>evil motives<\/em><em>,<\/em> a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).<\/p>","content_en":"<p><strong>2:3-4<\/strong> It is natural to <em>give special attention<\/em> to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that <em>this discrimination<\/em> reflects <em>evil motives<\/em><em>,<\/em> a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).<\/p>","summary_ro":"2:3-4 It is natural to give special attention to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that this discrimination reflects evil motives, a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).","summary_en":"2:3-4 It is natural to give special attention to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that this discrimination reflects evil motives, a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114251,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:3","title_en":"Study Note: Iacov 2:3","content_ro":"<p><strong>2:3-4<\/strong> It is natural to <em>give special attention<\/em> to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that <em>this discrimination<\/em> reflects <em>evil motives<\/em><em>,<\/em> a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).<\/p>","content_en":"<p><strong>2:3-4<\/strong> It is natural to <em>give special attention<\/em> to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that <em>this discrimination<\/em> reflects <em>evil motives<\/em><em>,<\/em> a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).<\/p>","summary_ro":"2:3-4 It is natural to give special attention to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that this discrimination reflects evil motives, a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).","summary_en":"2:3-4 It is natural to give special attention to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that this discrimination reflects evil motives, a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141877,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:3","title_en":"Study Note: Iacov 2:3","content_ro":"<p><strong>2:3-4<\/strong> It is natural to <em>give special attention<\/em> to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that <em>this discrimination<\/em> reflects <em>evil motives<\/em><em>,<\/em> a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).<\/p>","content_en":"<p><strong>2:3-4<\/strong> It is natural to <em>give special attention<\/em> to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that <em>this discrimination<\/em> reflects <em>evil motives<\/em><em>,<\/em> a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).<\/p>","summary_ro":"2:3-4 It is natural to give special attention to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that this discrimination reflects evil motives, a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).","summary_en":"2:3-4 It is natural to give special attention to wealthy people because of their social status, political power, and potential generosity as patrons. By serving and publicly honoring the wealthy, the church could gain whatever economic benefits they wished to give. James warns that this discrimination reflects evil motives, a division between loyalty to God (1:6) and a desire for the benefits of worldly wealth (4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":16065,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heir","title_en":"Heir","content_ro":"<h3>HEIR<\/h3>\n<p>One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas.<\/p>\n<p>In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that is, the one of his large household who would inherit. There was no natural-born son of Abraham within the family (see Gn 15:3-4). Without a son in patriarchal times, a man’s chief steward could be his heir as a substitute. Later, after the birth of Ishmael (Abraham’s son by Hagar, Sarah’s maidservant) and of Isaac (his son by Sarah, his wife), trouble erupted between the women, and Sarah demanded that Abraham send Hagar and her son away, because Sarah did not want Ishmael to be an heir with her own son, Isaac (Gn 21:10).<\/p>\n<p>A wise woman, at Joab’s instigation, told David a story about herself and her two sons. She said that one son killed the other, and that her family now wanted to kill the remaining son for the murder. If this happened, she claimed, the heir of her deceased husband would be destroyed and the family would be left with no inheritance (2 Sm 14:7).<\/p>\n<p>Another biblical illustration of this normal use of the word “heir” is seen in a parable told by Jesus. The workers in the vineyard, who saw the son of their master coming, said among themselves, “This is the heir; come, let us kill him and have his inheritance” (Mt 21:33-43, <span>rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\n<p>In a number of references in the NT, the word “heir” is used to refer to the believer in Christ, who has an inheritance coming because of being a child of God the Father and consequently a joint heir with Christ (Rom 8:16-17). The inheritance of salvation is variously referred to in different sections of the NT. In Hebrews 6:17, Christians are called “heirs of the promise.” This promise occurred when God said to Abraham, “I will certainly bless you richly, and I will multiply your descendants into countless millions” (Heb 6:14, <span>nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (<span>rsv<\/span>). In James 2:5, the poor in the world who are rich in faith are said to be “heirs of the kingdom which he has promised to those who love him” (<span>rsv<\/span>). Paul writes that those who are justified by God’s grace are made heirs according to the hope of eternal life (Ti 3:7).<\/p>\n<p>In Hebrews 1:2, the word “heir” is used with a singular reference to God’s Son, who is said to have been appointed “heir of all things” by his Father. Here is an instance where someone has been designated to receive an inheritance but will actually enter into full possession of it much later.<\/p>\n<p>In biblical times the right of primogeniture—that is, the right of the eldest son in the family to be the primary heir in the household—prevailed. In OT times, the firstborn son possessed the birthright, which included inheriting a double portion of his father’s possessions and headship of the family (Dt 21:15-17). The other sons shared the remainder equally. If there were no sons to inherit, the daughters became the heirs (Nm 27:8; 36:1-12), although there was a stipulation that the daughters could not marry outside their tribe. This was to preserve the tribal territory intact. If there were no daughters, then the dead man’s brothers inherited; if no brothers, then his uncles; and if no uncles, then the nearest relative (27:9-11). Because the matter of tribal possession was so important, it is easy to understand why there was such a concern for genealogical records among the Hebrew people.<\/p>\n<p><em>See also<\/em> Firstborn; Inheritance; Birthright.<\/p>","content_en":"<h3>HEIR<\/h3>\n<p>One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas.<\/p>\n<p>In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that is, the one of his large household who would inherit. There was no natural-born son of Abraham within the family (see Gn 15:3-4). Without a son in patriarchal times, a man’s chief steward could be his heir as a substitute. Later, after the birth of Ishmael (Abraham’s son by Hagar, Sarah’s maidservant) and of Isaac (his son by Sarah, his wife), trouble erupted between the women, and Sarah demanded that Abraham send Hagar and her son away, because Sarah did not want Ishmael to be an heir with her own son, Isaac (Gn 21:10).<\/p>\n<p>A wise woman, at Joab’s instigation, told David a story about herself and her two sons. She said that one son killed the other, and that her family now wanted to kill the remaining son for the murder. If this happened, she claimed, the heir of her deceased husband would be destroyed and the family would be left with no inheritance (2 Sm 14:7).<\/p>\n<p>Another biblical illustration of this normal use of the word “heir” is seen in a parable told by Jesus. The workers in the vineyard, who saw the son of their master coming, said among themselves, “This is the heir; come, let us kill him and have his inheritance” (Mt 21:33-43, <span>rsv<\/span>; cf. Mk 12:7; Lk 20:14).<\/p>\n<p>In a number of references in the NT, the word “heir” is used to refer to the believer in Christ, who has an inheritance coming because of being a child of God the Father and consequently a joint heir with Christ (Rom 8:16-17). The inheritance of salvation is variously referred to in different sections of the NT. In Hebrews 6:17, Christians are called “heirs of the promise.” This promise occurred when God said to Abraham, “I will certainly bless you richly, and I will multiply your descendants into countless millions” (Heb 6:14, <span>nlt<\/span>). In Hebrews 11:7, Noah is described as “an heir of the righteousness which comes by faith” (<span>rsv<\/span>). In James 2:5, the poor in the world who are rich in faith are said to be “heirs of the kingdom which he has promised to those who love him” (<span>rsv<\/span>). Paul writes that those who are justified by God’s grace are made heirs according to the hope of eternal life (Ti 3:7).<\/p>\n<p>In Hebrews 1:2, the word “heir” is used with a singular reference to God’s Son, who is said to have been appointed “heir of all things” by his Father. Here is an instance where someone has been designated to receive an inheritance but will actually enter into full possession of it much later.<\/p>\n<p>In biblical times the right of primogeniture—that is, the right of the eldest son in the family to be the primary heir in the household—prevailed. In OT times, the firstborn son possessed the birthright, which included inheriting a double portion of his father’s possessions and headship of the family (Dt 21:15-17). The other sons shared the remainder equally. If there were no sons to inherit, the daughters became the heirs (Nm 27:8; 36:1-12), although there was a stipulation that the daughters could not marry outside their tribe. This was to preserve the tribal territory intact. If there were no daughters, then the dead man’s brothers inherited; if no brothers, then his uncles; and if no uncles, then the nearest relative (27:9-11). Because the matter of tribal possession was so important, it is easy to understand why there was such a concern for genealogical records among the Hebrew people.<\/p>\n<p><em>See also<\/em> Firstborn; Inheritance; Birthright.<\/p>","summary_ro":"HEIR One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas. In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that i...","summary_en":"HEIR One who inherits something or who is entitled to a future inheritance; the one who receives the property of a deceased person, particularly on the basis of law and usually by means of a will. In both the OT and NT, the Hebrew and the Greek words encompass these ideas. In Genesis 15, after God had reiterated his special promise to Abraham, Abraham wondered how the fulfillment of the promise might occur. At the time, only his steward, Eliezer of Damascus, was “the son of his house,” that i...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17498,"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":18456,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter of James","title_en":"Letter of James","content_ro":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","content_en":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","summary_ro":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","summary_en":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33101,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Riches","title_en":"Riches","content_ro":"<h3>RICHES<\/h3>\n<p>Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies.<\/p>\n<p>The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16).<\/p>\n<p>God made all things for people to enjoy (1 Tm 6:17). That is why being rich is a matter for thanksgiving, not embarrassment. Every possession that a person can possibly own comes from the Creator (Ps 24:1), so all wealth can rightly be counted as a blessing from God. It was in this spirit that David could pray to God, “Riches and honour come of thee” (1 Chr 29:12, <span>kjv<\/span>). Even when wealth is earned by hard work, the Bible reminds its readers that both their talents and their resources are God-given. Jesus illustrates this important lesson in the parables of the 10 talents (Mt 25:14-30) and the 10 minas (Lk 19:11-26).<\/p>\n<p>Nowhere, then, does the Bible say that having possessions and becoming wealthy are wrong in themselves. There would be no point in the Ten Commandments’ ban on stealing and envy if it was wrong for God’s people to own anything at all. Jesus himself never taught that it was sinful to be rich.<\/p>\n<p>However, Jesus warned that riches could keep a person out of the kingdom: “How hard it is for rich people to get into the Kingdom of God!” (Mk 10:23, <span>nlt<\/span>). Affluence, he taught, can destroy peace (Mt 6:24-34), blind people to the needs of others (Lk 16:19-31), stand between individuals and the gateway to eternal life (Mk 10:17-27), and even bring God’s judgment (Lk 12:16-21). He told his disciples not to accumulate personal wealth (Mt 6:19), and he praised those who gave up their possessions (19:29).<\/p>\n<p>Jesus’ warnings against wealth are not, in fact, directed against riches in themselves. What he condemns is the wrong attitudes many people have toward acquiring wealth, and the wrong ways in which they use it. Longing for riches, not having them, chokes the spiritual life like weeds in a field of grain (Mt 13:22). The greedy desire to have more wealth doomed the unforgiving servant (18:23-35). And the rich man’s selfishness, not his wealth, sealed his fate (Lk 16:19-26). Paul captured the main theme in these parables when he said, “The <em>love<\/em> of money is at the root of all kinds of evil” (1 Tm 6:10, <span>nlt<\/span>, emphasis added).<\/p>\n<p>The greatest danger of all arises when riches gain the mastery in a person’s life. The whole Bible warns against this idolatrous attitude to material things (e.g., Dt 8:17-18; Lk 14:15-24). Satan tempted Jesus to put material wealth and power in God’s place (Mt 4:8-9), and Jesus delivers the clearest warning against making money one’s master (6:24). In this light Jesus instructs the rich young ruler to sell everything (Mk 10:17-22). Here was a wealthy man who had allowed his possessions to possess him. Jesus’ aim was to make him recognize his bondage so he could escape from his self-made prison. The fact that he turned away from Jesus demonstrates the powerful pull of riches.<\/p>\n<p>These blunt warnings are the most striking aspect of Jesus’ teaching on wealth. But alongside his exposure of wrong attitudes he was careful to sketch in the outline of right attitudes. Those who recognize that they are God’s trustees (not owners) of their possessions, he taught, will find many valuable outlets for their riches in the Lord’s service (Lk 12:42-44). Instead of making them tight-fisted, their riches should allow them to express love in many practical ways (2 Cor 8:2). And instead of having their inward peace ruined by anxious greed, they would find the secret of serenity in an increasing sense of dependence on their heavenly Giver (Lk 12:29-31; 1 Tm 6:17).<\/p>\n<p>According to the Bible, then, the morality of riches depends entirely on personal attitudes. And nowhere does this come out more than in the frequent comparisons Scripture draws between material and spiritual wealth. Those who make material riches their goal in life have wrong values. However wealthy they may appear, they are poverty-stricken in God’s sight (Mt 16:26; Rv 3:17). In his view, the truly rich are those whose main aim in life is to serve him as King (Mt 13:44-46). Their wealth lies in the currency of faith and good works (1 Tm 6:18; Jas 2:5)—a heavenly bank balance that no one can steal and nothing can erode: “Wherever your treasure is, there your heart and thoughts will also be” (Mt 6:21, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Money; Poor, The; Wages; Wealth.<\/p>","content_en":"<h3>RICHES<\/h3>\n<p>Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies.<\/p>\n<p>The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16).<\/p>\n<p>God made all things for people to enjoy (1 Tm 6:17). That is why being rich is a matter for thanksgiving, not embarrassment. Every possession that a person can possibly own comes from the Creator (Ps 24:1), so all wealth can rightly be counted as a blessing from God. It was in this spirit that David could pray to God, “Riches and honour come of thee” (1 Chr 29:12, <span>kjv<\/span>). Even when wealth is earned by hard work, the Bible reminds its readers that both their talents and their resources are God-given. Jesus illustrates this important lesson in the parables of the 10 talents (Mt 25:14-30) and the 10 minas (Lk 19:11-26).<\/p>\n<p>Nowhere, then, does the Bible say that having possessions and becoming wealthy are wrong in themselves. There would be no point in the Ten Commandments’ ban on stealing and envy if it was wrong for God’s people to own anything at all. Jesus himself never taught that it was sinful to be rich.<\/p>\n<p>However, Jesus warned that riches could keep a person out of the kingdom: “How hard it is for rich people to get into the Kingdom of God!” (Mk 10:23, <span>nlt<\/span>). Affluence, he taught, can destroy peace (Mt 6:24-34), blind people to the needs of others (Lk 16:19-31), stand between individuals and the gateway to eternal life (Mk 10:17-27), and even bring God’s judgment (Lk 12:16-21). He told his disciples not to accumulate personal wealth (Mt 6:19), and he praised those who gave up their possessions (19:29).<\/p>\n<p>Jesus’ warnings against wealth are not, in fact, directed against riches in themselves. What he condemns is the wrong attitudes many people have toward acquiring wealth, and the wrong ways in which they use it. Longing for riches, not having them, chokes the spiritual life like weeds in a field of grain (Mt 13:22). The greedy desire to have more wealth doomed the unforgiving servant (18:23-35). And the rich man’s selfishness, not his wealth, sealed his fate (Lk 16:19-26). Paul captured the main theme in these parables when he said, “The <em>love<\/em> of money is at the root of all kinds of evil” (1 Tm 6:10, <span>nlt<\/span>, emphasis added).<\/p>\n<p>The greatest danger of all arises when riches gain the mastery in a person’s life. The whole Bible warns against this idolatrous attitude to material things (e.g., Dt 8:17-18; Lk 14:15-24). Satan tempted Jesus to put material wealth and power in God’s place (Mt 4:8-9), and Jesus delivers the clearest warning against making money one’s master (6:24). In this light Jesus instructs the rich young ruler to sell everything (Mk 10:17-22). Here was a wealthy man who had allowed his possessions to possess him. Jesus’ aim was to make him recognize his bondage so he could escape from his self-made prison. The fact that he turned away from Jesus demonstrates the powerful pull of riches.<\/p>\n<p>These blunt warnings are the most striking aspect of Jesus’ teaching on wealth. But alongside his exposure of wrong attitudes he was careful to sketch in the outline of right attitudes. Those who recognize that they are God’s trustees (not owners) of their possessions, he taught, will find many valuable outlets for their riches in the Lord’s service (Lk 12:42-44). Instead of making them tight-fisted, their riches should allow them to express love in many practical ways (2 Cor 8:2). And instead of having their inward peace ruined by anxious greed, they would find the secret of serenity in an increasing sense of dependence on their heavenly Giver (Lk 12:29-31; 1 Tm 6:17).<\/p>\n<p>According to the Bible, then, the morality of riches depends entirely on personal attitudes. And nowhere does this come out more than in the frequent comparisons Scripture draws between material and spiritual wealth. Those who make material riches their goal in life have wrong values. However wealthy they may appear, they are poverty-stricken in God’s sight (Mt 16:26; Rv 3:17). In his view, the truly rich are those whose main aim in life is to serve him as King (Mt 13:44-46). Their wealth lies in the currency of faith and good works (1 Tm 6:18; Jas 2:5)—a heavenly bank balance that no one can steal and nothing can erode: “Wherever your treasure is, there your heart and thoughts will also be” (Mt 6:21, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Money; Poor, The; Wages; Wealth.<\/p>","summary_ro":"RICHES Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies. The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16). God made all ...","summary_en":"RICHES Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies. The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16). God made all ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59000,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:5","title_en":"Study Note: Iacov 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Listen to me:<\/em> Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • <em>Hasn’t God chosen the poor?<\/em> God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • <em>inherit the Kingdom:<\/em> The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). Christ already rules from his place at the right hand of the Father, yet his Kingdom will be fully realized only when the Son of Man comes (Matt 25:31, 34; 1 Cor 15:24-28).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Listen to me:<\/em> Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • <em>Hasn’t God chosen the poor?<\/em> God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • <em>inherit the Kingdom:<\/em> The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). Christ already rules from his place at the right hand of the Father, yet his Kingdom will be fully realized only when the Son of Man comes (Matt 25:31, 34; 1 Cor 15:24-28).<\/p>","summary_ro":"2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • Hasn’t God chosen the poor? God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: Th...","summary_en":"2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • Hasn’t God chosen the poor? God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: Th...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86626,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:5","title_en":"Study Note: Iacov 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Listen to me:<\/em> Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • <em>Hasn’t God chosen the poor?<\/em> God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • <em>inherit the Kingdom:<\/em> The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). Christ already rules from his place at the right hand of the Father, yet his Kingdom will be fully realized only when the Son of Man comes (Matt 25:31, 34; 1 Cor 15:24-28).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Listen to me:<\/em> Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • <em>Hasn’t God chosen the poor?<\/em> God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • <em>inherit the Kingdom:<\/em> The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). Christ already rules from his place at the right hand of the Father, yet his Kingdom will be fully realized only when the Son of Man comes (Matt 25:31, 34; 1 Cor 15:24-28).<\/p>","summary_ro":"2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • Hasn’t God chosen the poor? God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: Th...","summary_en":"2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • Hasn’t God chosen the poor? God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: Th...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114252,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:5","title_en":"Study Note: Iacov 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Listen to me:<\/em> Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • <em>Hasn’t God chosen the poor?<\/em> God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • <em>inherit the Kingdom:<\/em> The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). Christ already rules from his place at the right hand of the Father, yet his Kingdom will be fully realized only when the Son of Man comes (Matt 25:31, 34; 1 Cor 15:24-28).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Listen to me:<\/em> Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • <em>Hasn’t God chosen the poor?<\/em> God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • <em>inherit the Kingdom:<\/em> The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). Christ already rules from his place at the right hand of the Father, yet his Kingdom will be fully realized only when the Son of Man comes (Matt 25:31, 34; 1 Cor 15:24-28).<\/p>","summary_ro":"2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • Hasn’t God chosen the poor? God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: Th...","summary_en":"2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • Hasn’t God chosen the poor? God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: Th...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:5","title_en":"Study Note: Iacov 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Listen to me:<\/em> Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • <em>Hasn’t God chosen the poor?<\/em> God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • <em>inherit the Kingdom:<\/em> The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). Christ already rules from his place at the right hand of the Father, yet his Kingdom will be fully realized only when the Son of Man comes (Matt 25:31, 34; 1 Cor 15:24-28).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Listen to me:<\/em> Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • <em>Hasn’t God chosen the poor?<\/em> God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • <em>inherit the Kingdom:<\/em> The Kingdom of God was central to the teaching of Jesus (Matt 12:8; Mark 1:15; Luke 17:21). Christ already rules from his place at the right hand of the Father, yet his Kingdom will be fully realized only when the Son of Man comes (Matt 25:31, 34; 1 Cor 15:24-28).<\/p>","summary_ro":"2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • Hasn’t God chosen the poor? God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: Th...","summary_en":"2:5 Listen to me: Employing this rhetorical device for emphasis (see Deut 6:3; Amos 3:1; Matt 13:18; Acts 15:13), James presents his argument against favoring the rich. • Hasn’t God chosen the poor? God’s special concern for the poor is reflected in the Old Testament (Exod 23:11; 1 Sam 2:8; Ps 12:5) and in the ministries of Jesus and Paul (Luke 4:18; 6:20; 1 Cor 1:26-28). This concern was emphasized by the Jerusalem church (Gal 2:9-10), of which James was the leader. • inherit the Kingdom: Th...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67789,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95415,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123041,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150667,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":14911,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Habakkuk","title_en":"Book of Habakkuk","content_ro":"<h3>HABAKKUK, Book of<\/h3>\n<p>Eighth book of the Minor Prophets in the OT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Little is known about the prophet Habakkuk apart from information that may be gained from the book of Habakkuk itself. In 1:1 and 3:1 he is called a prophet, a spokesman for God to his fellow Israelites.<\/p>\n<p>The prayer of chapter 3 contains several musical designations (Hb 3:1, 3, 9, 13, 19). Such technical notations suggest that the author had some responsibility for the temple music. If that is so, he may have been a member of one of the Levitical families. The apocryphal book Bel and the Dragon contains a reference to Habakkuk as “the son of Jesus of the tribe of Levi,” possibly reflecting such a tradition.<\/p>\n<p>The book portrays Habakkuk as a man of deep moral sensitivity who rebelled at the injustice that characterized the society of his day.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Although it is difficult to date the prophecy of Habakkuk precisely, several clues to its date appear in the text. In 1:5-6 the prophet refers to the Chaldeans whom God is “rousing.” The Chaldeans were originally a group of loosely organized tribes who occupied a large portion of the Assyrian Empire. They were a constant source of trouble to their Assyrian lords. Eventually, the Chaldeans successfully rebelled against the Assyrian power, placing Nabopolassar on the throne (625–605 <span>BC<\/span>). The Chaldeans then ruled all of Babylonia, establishing the Babylonian Empire and inaugurating a period of extensive expansion. Because the Chaldeans came to power about 625 <span>BC<\/span>, many scholars think that the prophecy of Habakkuk was written shortly before that time. The book would have been written, then, within the reign of Josiah (640–609 <span>BC<\/span>). Habakkuk 1:6 does not necessarily refer to the initial rise of the Chaldeans. Their reputation was already established as warlike and cruel, for the prophet described them as cruel and violent; they are said to march across the world and conquer it (1:6-8). Their reputation for military prowess seems to fit best with a time after the battle of Carchemish (605 <span>BC<\/span>), when Nebuchadnezzar II defeated the Egyptians and established the Babylonians as an important world power, but it is also possible that their reputation was gained from the Babylonian conquest of Nineveh in 612 <span>BC<\/span>.<\/p>\n<p>The social conditions in Habakkuk’s day seem to fit with a time toward the end of the reign of Judah’s King Josiah. Although Josiah’s reign was characterized by far-reaching religious reforms, initiated by the discovery of the Book of the Law during renovations in the temple (2 Kgs 22:8), Habakkuk describes society as filled with “destruction and violence” (Hb 1:3). An unfair judicial system led to oppression of the righteous (v 4). Because it is also possible that he was referring to the world at large, it seems best to date Habakkuk’s ministry as starting between 612 and 605 <span>BC<\/span>, and continuing during the reign of Jehoiakim (609–598 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The historical period inaugurated by King Josiah’s death was one of the most bitter in the history of the kingdom of Judah. In 612 <span>BC<\/span> the Babylonians destroyed the Assyrian city of Nineveh, and in two years they eliminated the last vestiges of formal Assyrian rule in Mesopotamia. The Egyptians, who had been allies of the Assyrians, sought to solidify their hold on the western portion of the former Assyrian Empire. They marched to Carchemish, an important city on the Euphrates River, where they were opposed by Josiah, who died in the battle there.<\/p>\n<p>The Egyptians placed Jehoiakim on the throne in place of Jehoahaz, the rightful successor of Josiah. Jehoiakim was an Egyptian vassal, and the land of Judah was forced to pay heavy tribute. The faith of many people might understandably have begun to falter in that time. The religious reforms under Josiah had resulted not in national blessing but in the loss of their freedom. The tenor of society had changed from one of relative stability to one of oppression and violence (see Jer 22:17).<\/p>\n<p>In 604 <span>BC<\/span> the Babylonians advanced into the Syro-Palestinian area, encountering only weak resistance. At that time Jehoiakim transferred his allegiance to Nebuchadnezzar, who continued his advance to the south. When Pharaoh Neco’s army challenged the invaders, both sides suffered heavy losses and Nebuchadnezzar retreated to Babylon. The vacillating Jehoiakim then transferred his loyalty to Egypt. In 598 <span>BC<\/span> the Babylonians again advanced into Syro-Palestine, beginning a campaign that led to the fall of Jerusalem in 586 <span>BC<\/span>.<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of Habakkuk’s prophecy is to explain what a godly person’s attitude should be toward the presence of evil in the world. It also addresses the nature of God’s justice in punishing moral evil.<\/p>\n<p>The teaching of the book is set forth in an interesting pattern of crucial questions by the prophet about God’s activity in history. His questions may reflect deep doubts and concerns, or they may be a literary device for reflecting the questions that people in his society were asking. In the psalm at the end of the book, the prophet shows that he has reached an understanding of God’s purposes, and he rests in utter submission to God. One of the prophet’s chief problems was the seeming inactivity of God, as evil continued unpunished. God’s answer was that he does punish evil in his own time and with his chosen instruments. The world is not an arena in which evil continually triumphs. History testifies to the fall of tyrants and wicked nations. The godly person thus interprets history in terms of faith—trusting God and affirming God’s righteous rule in the world.<\/p>\n<p>The book of Habakkuk does not explain why God has allowed evil in the world. It does affirm that a righteous person will see God’s activity in history through the eyes of faith. Chapter 3 eloquently expresses that theme as Habakkuk looks at history and recounts God’s gracious activity on behalf of his people.<\/p>\n<p>One of the most important theological concepts in the book is that of God’s sovereign activity in history. Habakkuk affirms God’s control of all history and demonstrates that even the godless nations are subject to his control. Their rise and fall is determined not by the fortuitous course of events but by God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The First Complaint and Its Response (1:1-11)<\/h5>\n<p>The prophecy of Habakkuk begins with a series of questions reflecting the prophet’s deep feelings over the wrongs rampant in his society. He begins by asking how long he will have to cry to God, who does not seem to hear. Many have asked that question as they see evil present in a world governed by the sovereign God.<\/p>\n<p>The answer that the prophet received was unusual. The Lord was surely doing something about the evil in his society; he was raising up the Chaldeans as an instrument of his wrath to punish the people of Judah.<\/p>\n<p>The description of the Chaldeans in 1:6-11 is filled with bold metaphors that depict them as an awesome force pillaging as they advance in their conquests. One might well wonder, as the prophet did, why God would use such a tool to accomplish his purposes.<\/p>\n<p>The prophet’s first complaint reflects a number of perplexing problems. Why does God not do something about evil? Why does he allow it to continue? God does not always seems to respond when people want him to.<\/p>\n<p>Furthermore, when God did answer, he said he would punish the evil in Judah by using the Babylonians. The prophet’s prayer was answered, but in a way he did not expect. God would use a hated and wicked nation to punish the wrongs of his own people. Habakkuk must have been perplexed at this, but he could take comfort in one fact: God was still in control of history (Hb 1:5-6). God governed the rise and fall of nations, using even wicked ones to accomplish his will.<\/p>\n<h5>The Second Complaint and Its Response (1:12–2:5)<\/h5>\n<p>The answer to the first complaint was not enough for Habakkuk. He acknowledged that God had “decreed the rise of these Babylonians to punish and correct us for our terrible sins” (1:12, <span>nlt<\/span>). But he goes on to say, “You are perfectly just in this. But will you, who cannot allow sin in any form, stand idly by while they swallow us up? Should you be silent while the wicked destroy people who are more righteous than they?” (v 13, <span>nlt<\/span>). He implies that God observes the wicked Chaldeans but does not punish them for their wrongs. Habakkuk still cannot understand how God can use a wicked nation to punish his own people.<\/p>\n<p>But Habakkuk did learn something from God’s first response. He began his second complaint with the affirmation “O <span>Lord<\/span> my God, my Holy One, you who are eternal—is your plan in all of this to wipe us out? Surely not!” (1:12, <span>nlt<\/span>). The prophet probably had in mind the previous verse, which declared that the god of the Chaldeans was their own military might. In contrast, Judah’s God is eternal and not transitory like the fleeting strength of armies and nations.<\/p>\n<p>Habakkuk’s problem was still not resolved, for he next described the rapacious nature of the Chaldeans, wondering how God could use them to punish Judah. The Chaldeans were like fishermen, catching people in their nets and then worshiping their nets (1:15-16). Habakkuk asked God if the Chaldeans would continue emptying their nets and slaying the nations (v 17).<\/p>\n<p>Having posed his questions, the prophet waited to see what God’s response would be (2:1). The Lord replied that his answer should be written in large, clear letters, for it was certain (v 2), but it would not be fulfilled immediately (v 3).<\/p>\n<p>What follows is one of the greatest verses about faith in the whole OT (2:4). The words “the righteous will live by their faith” became the touchstone of Paul’s message and of the Protestant Reformation. The apostle Paul appealed to Habakkuk 2:4 in his exposition of the doctrine of justification by faith (Rom 1:17; Gal 3:11). This passage was also important in the NT book of Hebrews (Heb 10:38-39).<\/p>\n<p>The word “faith” in the OT basically means “firmness” or “strength.” The root of the word is used to describe the supporting posts of a door (2 Kgs 18:16) and firm support for a peg (Is 22:23). When used of God, the word has the sense of faithfulness or of unwavering commitment to his promises. Referring specifically to human faith, it means unwavering trust in the God who promised. Faith in the OT is not an abstract concept but rather is commitment to God. It is not characterized by works but by an attitude of wholehearted trust in God.<\/p>\n<p>God affirms in Habakkuk 2:4 that a truly righteous person will live by unwavering trust in God, trust that remains firm in spite of trials. Jesus taught the same thing in the parable of the sower (Mt 13:21), and it is also expressed in James 1:12.<\/p>\n<p>God’s answer to Habakkuk’s complaint was that he does punish evil, but in his time and his way. A truly righteous person will not lose faith because evil is not immediately eliminated or the wicked quickly punished. Faith trusts in the sovereignty of God’s righteous rule in this world.<\/p>\n<h5>A Taunt-Song Celebrating the Fall of the Chaldeans (2:6-20)<\/h5>\n<p>After hinting at the fall of the Chaldeans, the prophet composes a taunt-song in which he depicts the gloomy future of that nation. When the Babylonian Empire fell to a coalition of Medes and Persians, the prophetic elements in Habakkuk’s poem became historical reality.<\/p>\n<p>The prophet affirms that Babylon’s “debtors” will arise against her (Hb 2:7). This expression implies that some nations would suddenly arise to bring about Babylon’s downfall.<\/p>\n<p>The reason for the destruction of Babylon is cited in 2:8: “You have plundered many nations; now they will plunder you” (<span>nlt<\/span>). The OT principle of retributive justice teaches that God’s moral law extends not only to believers but to unbelievers as well.<\/p>\n<p>The great building efforts of the Babylonian king Nebuchadnezzar seem to be implied in 2:9-11. The prophet says that even the stones and beams of his cities will cry out, as though protesting the fact that the city was built with blood (vv 11-12).<\/p>\n<p>Habakkuk condemns the Chaldeans, not only for their inhuman cruelty, but also for the shameful way in which they treated their captive peoples. The prophet pictures this degrading treatment in a vivid metaphor, saying it is like making others drunk in order to gaze on their shame (2:15).<\/p>\n<p>Habakkuk concludes his taunt-song with a denunciation of Chaldean idolatry, pointing out the folly of those who make gods from wood and stone (2:18-19). The Chaldeans, like other pagan peoples, attributed their success to their idols. The prophet implies that because such trust is groundless—their idols are powerless to help them—Babylon will fall.<\/p>\n<p>Habakkuk goes on to make a striking contrast between the Lord and the idols created by people: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (2:20, <span>nlt<\/span>). God is real and he is sovereign. The prophet’s word is that the earth should wait in hushed silence for the judgment that will surely come.<\/p>\n<h5>The Prayer of Habakkuk (3:1-19)<\/h5>\n<p>The prophecy of Habakkuk closes with a prayer, reminiscent of some of the OT psalms. It contains a superscription (3:1) and several musical notations.<\/p>\n<p>Some have argued that this chapter is not originally Habakkuk’s, because it does not fit the narrative flow of the book. They regard the chapter as originating in the postexilic period.<\/p>\n<p>However, the psalm could have been written by the prophet and added to his prophetic oracles, either by himself or by a secretary. The musical notations do not necessarily point to a later period, because many psalms have such musical directions, and their preexilic date has been substantiated by linguistic and historical studies.<\/p>\n<p>The prayer is similar to the message of Habakkuk. In it he affirms that God will judge his enemies (3:16), and he praises God’s sovereignty (v 3). Both themes are prominent in the prophetic oracles of chapters 1 and 2.<\/p>\n<p>The prayer is filled with assurances of God’s power and justice. It forms a fitting conclusion to the body of the book, in which the prophet questioned divine providence. It demonstrates that the prophet had come to a place of unshakeable faith as he observed God’s activity in history.<\/p>\n<p><em>See also<\/em> Habakkuk (Person); Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>HABAKKUK, Book of<\/h3>\n<p>Eighth book of the Minor Prophets in the OT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Little is known about the prophet Habakkuk apart from information that may be gained from the book of Habakkuk itself. In 1:1 and 3:1 he is called a prophet, a spokesman for God to his fellow Israelites.<\/p>\n<p>The prayer of chapter 3 contains several musical designations (Hb 3:1, 3, 9, 13, 19). Such technical notations suggest that the author had some responsibility for the temple music. If that is so, he may have been a member of one of the Levitical families. The apocryphal book Bel and the Dragon contains a reference to Habakkuk as “the son of Jesus of the tribe of Levi,” possibly reflecting such a tradition.<\/p>\n<p>The book portrays Habakkuk as a man of deep moral sensitivity who rebelled at the injustice that characterized the society of his day.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Although it is difficult to date the prophecy of Habakkuk precisely, several clues to its date appear in the text. In 1:5-6 the prophet refers to the Chaldeans whom God is “rousing.” The Chaldeans were originally a group of loosely organized tribes who occupied a large portion of the Assyrian Empire. They were a constant source of trouble to their Assyrian lords. Eventually, the Chaldeans successfully rebelled against the Assyrian power, placing Nabopolassar on the throne (625–605 <span>BC<\/span>). The Chaldeans then ruled all of Babylonia, establishing the Babylonian Empire and inaugurating a period of extensive expansion. Because the Chaldeans came to power about 625 <span>BC<\/span>, many scholars think that the prophecy of Habakkuk was written shortly before that time. The book would have been written, then, within the reign of Josiah (640–609 <span>BC<\/span>). Habakkuk 1:6 does not necessarily refer to the initial rise of the Chaldeans. Their reputation was already established as warlike and cruel, for the prophet described them as cruel and violent; they are said to march across the world and conquer it (1:6-8). Their reputation for military prowess seems to fit best with a time after the battle of Carchemish (605 <span>BC<\/span>), when Nebuchadnezzar II defeated the Egyptians and established the Babylonians as an important world power, but it is also possible that their reputation was gained from the Babylonian conquest of Nineveh in 612 <span>BC<\/span>.<\/p>\n<p>The social conditions in Habakkuk’s day seem to fit with a time toward the end of the reign of Judah’s King Josiah. Although Josiah’s reign was characterized by far-reaching religious reforms, initiated by the discovery of the Book of the Law during renovations in the temple (2 Kgs 22:8), Habakkuk describes society as filled with “destruction and violence” (Hb 1:3). An unfair judicial system led to oppression of the righteous (v 4). Because it is also possible that he was referring to the world at large, it seems best to date Habakkuk’s ministry as starting between 612 and 605 <span>BC<\/span>, and continuing during the reign of Jehoiakim (609–598 <span>BC<\/span>).<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The historical period inaugurated by King Josiah’s death was one of the most bitter in the history of the kingdom of Judah. In 612 <span>BC<\/span> the Babylonians destroyed the Assyrian city of Nineveh, and in two years they eliminated the last vestiges of formal Assyrian rule in Mesopotamia. The Egyptians, who had been allies of the Assyrians, sought to solidify their hold on the western portion of the former Assyrian Empire. They marched to Carchemish, an important city on the Euphrates River, where they were opposed by Josiah, who died in the battle there.<\/p>\n<p>The Egyptians placed Jehoiakim on the throne in place of Jehoahaz, the rightful successor of Josiah. Jehoiakim was an Egyptian vassal, and the land of Judah was forced to pay heavy tribute. The faith of many people might understandably have begun to falter in that time. The religious reforms under Josiah had resulted not in national blessing but in the loss of their freedom. The tenor of society had changed from one of relative stability to one of oppression and violence (see Jer 22:17).<\/p>\n<p>In 604 <span>BC<\/span> the Babylonians advanced into the Syro-Palestinian area, encountering only weak resistance. At that time Jehoiakim transferred his allegiance to Nebuchadnezzar, who continued his advance to the south. When Pharaoh Neco’s army challenged the invaders, both sides suffered heavy losses and Nebuchadnezzar retreated to Babylon. The vacillating Jehoiakim then transferred his loyalty to Egypt. In 598 <span>BC<\/span> the Babylonians again advanced into Syro-Palestine, beginning a campaign that led to the fall of Jerusalem in 586 <span>BC<\/span>.<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of Habakkuk’s prophecy is to explain what a godly person’s attitude should be toward the presence of evil in the world. It also addresses the nature of God’s justice in punishing moral evil.<\/p>\n<p>The teaching of the book is set forth in an interesting pattern of crucial questions by the prophet about God’s activity in history. His questions may reflect deep doubts and concerns, or they may be a literary device for reflecting the questions that people in his society were asking. In the psalm at the end of the book, the prophet shows that he has reached an understanding of God’s purposes, and he rests in utter submission to God. One of the prophet’s chief problems was the seeming inactivity of God, as evil continued unpunished. God’s answer was that he does punish evil in his own time and with his chosen instruments. The world is not an arena in which evil continually triumphs. History testifies to the fall of tyrants and wicked nations. The godly person thus interprets history in terms of faith—trusting God and affirming God’s righteous rule in the world.<\/p>\n<p>The book of Habakkuk does not explain why God has allowed evil in the world. It does affirm that a righteous person will see God’s activity in history through the eyes of faith. Chapter 3 eloquently expresses that theme as Habakkuk looks at history and recounts God’s gracious activity on behalf of his people.<\/p>\n<p>One of the most important theological concepts in the book is that of God’s sovereign activity in history. Habakkuk affirms God’s control of all history and demonstrates that even the godless nations are subject to his control. Their rise and fall is determined not by the fortuitous course of events but by God.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The First Complaint and Its Response (1:1-11)<\/h5>\n<p>The prophecy of Habakkuk begins with a series of questions reflecting the prophet’s deep feelings over the wrongs rampant in his society. He begins by asking how long he will have to cry to God, who does not seem to hear. Many have asked that question as they see evil present in a world governed by the sovereign God.<\/p>\n<p>The answer that the prophet received was unusual. The Lord was surely doing something about the evil in his society; he was raising up the Chaldeans as an instrument of his wrath to punish the people of Judah.<\/p>\n<p>The description of the Chaldeans in 1:6-11 is filled with bold metaphors that depict them as an awesome force pillaging as they advance in their conquests. One might well wonder, as the prophet did, why God would use such a tool to accomplish his purposes.<\/p>\n<p>The prophet’s first complaint reflects a number of perplexing problems. Why does God not do something about evil? Why does he allow it to continue? God does not always seems to respond when people want him to.<\/p>\n<p>Furthermore, when God did answer, he said he would punish the evil in Judah by using the Babylonians. The prophet’s prayer was answered, but in a way he did not expect. God would use a hated and wicked nation to punish the wrongs of his own people. Habakkuk must have been perplexed at this, but he could take comfort in one fact: God was still in control of history (Hb 1:5-6). God governed the rise and fall of nations, using even wicked ones to accomplish his will.<\/p>\n<h5>The Second Complaint and Its Response (1:12–2:5)<\/h5>\n<p>The answer to the first complaint was not enough for Habakkuk. He acknowledged that God had “decreed the rise of these Babylonians to punish and correct us for our terrible sins” (1:12, <span>nlt<\/span>). But he goes on to say, “You are perfectly just in this. But will you, who cannot allow sin in any form, stand idly by while they swallow us up? Should you be silent while the wicked destroy people who are more righteous than they?” (v 13, <span>nlt<\/span>). He implies that God observes the wicked Chaldeans but does not punish them for their wrongs. Habakkuk still cannot understand how God can use a wicked nation to punish his own people.<\/p>\n<p>But Habakkuk did learn something from God’s first response. He began his second complaint with the affirmation “O <span>Lord<\/span> my God, my Holy One, you who are eternal—is your plan in all of this to wipe us out? Surely not!” (1:12, <span>nlt<\/span>). The prophet probably had in mind the previous verse, which declared that the god of the Chaldeans was their own military might. In contrast, Judah’s God is eternal and not transitory like the fleeting strength of armies and nations.<\/p>\n<p>Habakkuk’s problem was still not resolved, for he next described the rapacious nature of the Chaldeans, wondering how God could use them to punish Judah. The Chaldeans were like fishermen, catching people in their nets and then worshiping their nets (1:15-16). Habakkuk asked God if the Chaldeans would continue emptying their nets and slaying the nations (v 17).<\/p>\n<p>Having posed his questions, the prophet waited to see what God’s response would be (2:1). The Lord replied that his answer should be written in large, clear letters, for it was certain (v 2), but it would not be fulfilled immediately (v 3).<\/p>\n<p>What follows is one of the greatest verses about faith in the whole OT (2:4). The words “the righteous will live by their faith” became the touchstone of Paul’s message and of the Protestant Reformation. The apostle Paul appealed to Habakkuk 2:4 in his exposition of the doctrine of justification by faith (Rom 1:17; Gal 3:11). This passage was also important in the NT book of Hebrews (Heb 10:38-39).<\/p>\n<p>The word “faith” in the OT basically means “firmness” or “strength.” The root of the word is used to describe the supporting posts of a door (2 Kgs 18:16) and firm support for a peg (Is 22:23). When used of God, the word has the sense of faithfulness or of unwavering commitment to his promises. Referring specifically to human faith, it means unwavering trust in the God who promised. Faith in the OT is not an abstract concept but rather is commitment to God. It is not characterized by works but by an attitude of wholehearted trust in God.<\/p>\n<p>God affirms in Habakkuk 2:4 that a truly righteous person will live by unwavering trust in God, trust that remains firm in spite of trials. Jesus taught the same thing in the parable of the sower (Mt 13:21), and it is also expressed in James 1:12.<\/p>\n<p>God’s answer to Habakkuk’s complaint was that he does punish evil, but in his time and his way. A truly righteous person will not lose faith because evil is not immediately eliminated or the wicked quickly punished. Faith trusts in the sovereignty of God’s righteous rule in this world.<\/p>\n<h5>A Taunt-Song Celebrating the Fall of the Chaldeans (2:6-20)<\/h5>\n<p>After hinting at the fall of the Chaldeans, the prophet composes a taunt-song in which he depicts the gloomy future of that nation. When the Babylonian Empire fell to a coalition of Medes and Persians, the prophetic elements in Habakkuk’s poem became historical reality.<\/p>\n<p>The prophet affirms that Babylon’s “debtors” will arise against her (Hb 2:7). This expression implies that some nations would suddenly arise to bring about Babylon’s downfall.<\/p>\n<p>The reason for the destruction of Babylon is cited in 2:8: “You have plundered many nations; now they will plunder you” (<span>nlt<\/span>). The OT principle of retributive justice teaches that God’s moral law extends not only to believers but to unbelievers as well.<\/p>\n<p>The great building efforts of the Babylonian king Nebuchadnezzar seem to be implied in 2:9-11. The prophet says that even the stones and beams of his cities will cry out, as though protesting the fact that the city was built with blood (vv 11-12).<\/p>\n<p>Habakkuk condemns the Chaldeans, not only for their inhuman cruelty, but also for the shameful way in which they treated their captive peoples. The prophet pictures this degrading treatment in a vivid metaphor, saying it is like making others drunk in order to gaze on their shame (2:15).<\/p>\n<p>Habakkuk concludes his taunt-song with a denunciation of Chaldean idolatry, pointing out the folly of those who make gods from wood and stone (2:18-19). The Chaldeans, like other pagan peoples, attributed their success to their idols. The prophet implies that because such trust is groundless—their idols are powerless to help them—Babylon will fall.<\/p>\n<p>Habakkuk goes on to make a striking contrast between the Lord and the idols created by people: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (2:20, <span>nlt<\/span>). God is real and he is sovereign. The prophet’s word is that the earth should wait in hushed silence for the judgment that will surely come.<\/p>\n<h5>The Prayer of Habakkuk (3:1-19)<\/h5>\n<p>The prophecy of Habakkuk closes with a prayer, reminiscent of some of the OT psalms. It contains a superscription (3:1) and several musical notations.<\/p>\n<p>Some have argued that this chapter is not originally Habakkuk’s, because it does not fit the narrative flow of the book. They regard the chapter as originating in the postexilic period.<\/p>\n<p>However, the psalm could have been written by the prophet and added to his prophetic oracles, either by himself or by a secretary. The musical notations do not necessarily point to a later period, because many psalms have such musical directions, and their preexilic date has been substantiated by linguistic and historical studies.<\/p>\n<p>The prayer is similar to the message of Habakkuk. In it he affirms that God will judge his enemies (3:16), and he praises God’s sovereignty (v 3). Both themes are prominent in the prophetic oracles of chapters 1 and 2.<\/p>\n<p>The prayer is filled with assurances of God’s power and justice. It forms a fitting conclusion to the body of the book, in which the prophet questioned divine providence. It demonstrates that the prophet had come to a place of unshakeable faith as he observed God’s activity in history.<\/p>\n<p><em>See also<\/em> Habakkuk (Person); Israel, History of; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"HABAKKUK, Book of Eighth book of the Minor Prophets in the OT. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author Little is known about the prophet Habakkuk apart from information that may be gained from the book of Habakkuk itself. In 1:1 and 3:1 he is called a prophet, a spokesman for God to his fellow Israelites. The prayer of chapter 3 contains several musical designations (Hb 3:1, 3, 9, 13, 19). Such technical notations suggest that the author had so...","summary_en":"HABAKKUK, Book of Eighth book of the Minor Prophets in the OT. Preview • Author • Date • Background • Purpose and Theological Teaching • Content Author Little is known about the prophet Habakkuk apart from information that may be gained from the book of Habakkuk itself. In 1:1 and 3:1 he is called a prophet, a spokesman for God to his fellow Israelites. The prayer of chapter 3 contains several musical designations (Hb 3:1, 3, 9, 13, 19). Such technical notations suggest that the author had so...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67776,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95402,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123028,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150654,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":59001,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:7","title_en":"Study Note: Iacov 2:7","content_ro":"<p><strong>2:7<\/strong> <em>name you bear<\/em> (literally <em>name spoken over you<\/em>): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.<\/p>","content_en":"<p><strong>2:7<\/strong> <em>name you bear<\/em> (literally <em>name spoken over you<\/em>): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.<\/p>","summary_ro":"2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.","summary_en":"2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86627,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:7","title_en":"Study Note: Iacov 2:7","content_ro":"<p><strong>2:7<\/strong> <em>name you bear<\/em> (literally <em>name spoken over you<\/em>): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.<\/p>","content_en":"<p><strong>2:7<\/strong> <em>name you bear<\/em> (literally <em>name spoken over you<\/em>): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.<\/p>","summary_ro":"2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.","summary_en":"2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114253,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:7","title_en":"Study Note: Iacov 2:7","content_ro":"<p><strong>2:7<\/strong> <em>name you bear<\/em> (literally <em>name spoken over you<\/em>): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.<\/p>","content_en":"<p><strong>2:7<\/strong> <em>name you bear<\/em> (literally <em>name spoken over you<\/em>): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.<\/p>","summary_ro":"2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.","summary_en":"2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141879,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:7","title_en":"Study Note: Iacov 2:7","content_ro":"<p><strong>2:7<\/strong> <em>name you bear<\/em> (literally <em>name spoken over you<\/em>): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.<\/p>","content_en":"<p><strong>2:7<\/strong> <em>name you bear<\/em> (literally <em>name spoken over you<\/em>): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.<\/p>","summary_ro":"2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.","summary_en":"2:7 name you bear (literally name spoken over you): The name is Jesus Christ (2:1). It is a sign of ownership, pronounced at the time of conversion and baptism.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":7246,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Commandment, the New","title_en":"Commandment, the New","content_ro":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","content_en":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","summary_ro":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","summary_en":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7325,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Compassion","title_en":"Compassion","content_ro":"<h3>COMPASSION<\/h3>\n<p>Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\n<p>In the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\n<p>In the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\n<p>The apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","content_en":"<h3>COMPASSION<\/h3>\n<p>Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\n<p>In the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\n<p>In the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\n<p>The apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","summary_ro":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","summary_en":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18433,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter of James","title_en":"Letter of James","content_ro":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","content_en":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","summary_ro":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","summary_en":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27298,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Neighbor","title_en":"Neighbor","content_ro":"<h3>NEIGHBOR<\/h3>\n<p>Concept apparently limited in the OT period and late Judaism to one’s fellow Israelite, or member of the covenant, and extended by Jesus to include anyone encountered in life.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Although it is never explicitly limited as such, the prominent connotation of “neighbor” in the OT is that of a fellow member of the covenant community; that is, another Israelite (see Lv 6:1-7; 19; Dt 15:2-3). In Leviticus 19:18, a passage often quoted in the NT, the Israelite is commanded to “love your neighbor as yourself.” In 19:34, it is explicitly stated that such love should also be shown to the foreigner (or “sojourner”) passing through the land. If “neighbor” (v 18) implied a more encompassing notion, such as “mankind” or “fellow man,” there presumably would have been no need to include the further stipulation in verse 34. “Neighbor” was therefore probably taken to mean one’s immediate neighbor, the fellow Israelite.<\/p>\n<p>Within the covenant community, love of neighbor involved certain responsibilities explicitly set forth in the law. The neighbor was to be treated fairly (Ex 22:5-15; Lv 6:2-7; 19:9-18) and respected (Ex 20:16), as were his belongings (Ex 20:17). To foster such just and merciful relationships within the covenant community, the neighbor was to be thought of as a “brother” (Lv 25:25; Dt 22:1-4). What one did to one’s neighbor was to be returned in kind (Lv 24:19-23; Dt 19:11-19).<\/p>\n<p>The grave importance attached to treatment of the neighbor is understandable when seen as part of one’s wider relationship with God and was considered something that could affect significantly the divine-human relationship (Lv 6:1-7; 19; 25:17; Dt 24:10-13; Ps 12). Israelites were to treat their neighbors in the same loving way they had themselves been treated by God (Ex 22:21; Lv 25:35-38).<\/p>\n<p>The importance of the neighbor relationship within the covenant community is also demonstrated by the fact that when such responsibilities were ignored, a societal breakdown or national turmoil followed (Dt 28:15-68; Hos 4:1-3; Am 2:6-7). That the Israelites often did neglect love for neighbor, particularly the neighbor in need, is a contributing cause for the divine punishment of the exile (Jer 5:7-9; 7:1-15; 9:2-9; Hos 4:1-3; Am 2:6-7; 5:10-13; 8:4-6). The mere fact that proper love of neighbor was also part of Israel’s hope for the messianic age to come (Jer 31:34; Zec 3:10) also points to its common neglect within the OT covenant community.<\/p>\n<p class=\"h2\" id=\"InLateJudaism\">In Late Judaism<\/p>\n<p>From the exilic experience, Israel recognized that divine blessing was conditional somewhat on justice and love exercised toward one another (Zec 8:14-17). The identity of the “neighbor” was debatable, however. Several factors suggest that “neighbor” was limited in this period to the fellow Israelite and the proselyte (gentile convert to Judaism). Evidence from rabbinic material excludes Samaritans and the Gentiles living in the land from being considered “neighbors” and thus worthy of love. Within the Jewish Essene community at Qumran, the “neighbor” to be respected and treated fairly was restricted to one’s fellow community members. Finally, when Jesus recalls, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy’” (Mt 5:43), he is quoting only partially from the OT (Lv 19:18—“You shall love your neighbor”). The last phrase (“and hate your enemy”) reflects the contemporary Jewish feeling toward outsiders; that is, God did not require love toward those considered “enemies” but only toward fellow countrymen.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Jesus differed dramatically from his Jewish contemporaries by eradicating the limitations on the neighbor to be loved. In contrast to those who would limit love to one’s fellow countrymen, Jesus advocated extending the obligation reserved for the neighbor to the enemy as well (Mt 5:43-48), and in so doing, he destroyed the distinction between neighbor and enemy altogether.<\/p>\n<p>On another occasion, a scribe asked Jesus what was the greatest commandment given by God (Mk 12:28-31). In response, Jesus cited Deuteronomy 6:5 concerning the nature of God and man’s obligation to love God with his entire being: heart, soul, and mind. Of significance is that Jesus did not stop there but linked with this a second commandment to “love your neighbor as yourself” (Lv 19:18). Some scholars suggest that this dramatic and close association of love of God and love of neighbor originated with Jesus. If Jesus was the first to tie these commands together (see Mt 22:37; Mk 12:29-31), it reveals our Lord’s own understanding of the relation of these two obligations; proper love for neighbor derives from love for God, and conversely, love for God is inseparable from meeting the needs of a neighbor in love.<\/p>\n<p>The debate in Jesus’ time was not over how to properly treat a neighbor but who, in fact, was the neighbor. Jesus is asked this very question by an expert of the law (Lk 10:29). Jesus had complimented the lawyer for his clear understanding of what was required to inherit eternal life, namely, love of God and love of neighbor. Luke suggests that the lawyer asked the further qualifying question in order to “justify himself,” that is, justify his actual behavior of limited love toward his fellow man. Jesus chose not to respond directly but through the use of a parable, in this case, the familiar parable of the Good Samaritan (vv 30-35).<\/p>\n<p>In order to open the lawyer’s eyes to the tragic shortsightedness of his question, Jesus related an everyday story of a man traveling the treacherous road from Jerusalem down to Jericho, a road particularly plagued by robbers. The traveler is robbed, stripped, beaten, and left half dead. To this point, the lawyer might have assumed Jesus was offering an example of who constitutes a “neighbor”—a fellow Jew in need. Jesus proceeds, however, to introduce two figures, a priest and a Levite who, in an academic discussion, could have argued quite ably on who is the neighbor God calls one to love. The lawyer would no doubt have anticipated such experts in the law to act rightly toward the victim. In contrast, the priest and Levite, upon seeing the man in need, respond by “passing by on the other side.” Unable to determine whether the victim was dead or barely alive, and possibly not wanting to risk uncleanness, the experts of the law pass by, thus violating the greatest of the commandments just identified by the lawyer (10:25-28).<\/p>\n<p>Enter a Samaritan—a figure especially despised by the Jews. Viewed as heretics by the Jewish religious authorities, the Samaritans were disqualified in rabbinic circles from being considered a “neighbor” and thus worthy of love. In fact, previous centuries had witnessed the slaughter of many Samaritans by Jewish rulers, and animosity clearly existed between the two peoples (see Jn 4:9). While the lawyer listening to the parable would have expected the priest and Levite to act justly toward the victim, he must have been surprised that a hated Samaritan would show compassion and thus fulfill the greatest commandment. Jesus intentionally spelled out the extent of the Samaritan’s compassion (immediate care in dressing wounds, transport to the inn, care for the victim there and extended care in paying for care by others while he is away, Lk 10:34-35) to such a degree that the lawyer would have no doubt as to the genuineness of the Samaritan’s love. The irony of the story is that one not considered worthy to be called “neighbor” by Jews was precisely the one who showed himself to be “neighbor” to the victim (vv 36-37).<\/p>\n<p>The parable, like the statement in Matthew 5:43-48, reveals Jesus’ own understanding of “neighbor” and what “love of neighbor” demands. Jesus sets no limitation on who qualifies as the neighbor commanded by God to be loved.<\/p>\n<p>The forcefulness and power of Jesus’ teachings on the love of neighbor and its relationship to one’s love for God are demonstrated by a similar emphasis within the early church. Paul on two occasions called the love of neighbor the fulfillment of the entire law (Rom 13:8-10; Gal 5:14), while James referred to the same commandment as “the royal law” (Jas 2:8).<\/p>","content_en":"<h3>NEIGHBOR<\/h3>\n<p>Concept apparently limited in the OT period and late Judaism to one’s fellow Israelite, or member of the covenant, and extended by Jesus to include anyone encountered in life.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Although it is never explicitly limited as such, the prominent connotation of “neighbor” in the OT is that of a fellow member of the covenant community; that is, another Israelite (see Lv 6:1-7; 19; Dt 15:2-3). In Leviticus 19:18, a passage often quoted in the NT, the Israelite is commanded to “love your neighbor as yourself.” In 19:34, it is explicitly stated that such love should also be shown to the foreigner (or “sojourner”) passing through the land. If “neighbor” (v 18) implied a more encompassing notion, such as “mankind” or “fellow man,” there presumably would have been no need to include the further stipulation in verse 34. “Neighbor” was therefore probably taken to mean one’s immediate neighbor, the fellow Israelite.<\/p>\n<p>Within the covenant community, love of neighbor involved certain responsibilities explicitly set forth in the law. The neighbor was to be treated fairly (Ex 22:5-15; Lv 6:2-7; 19:9-18) and respected (Ex 20:16), as were his belongings (Ex 20:17). To foster such just and merciful relationships within the covenant community, the neighbor was to be thought of as a “brother” (Lv 25:25; Dt 22:1-4). What one did to one’s neighbor was to be returned in kind (Lv 24:19-23; Dt 19:11-19).<\/p>\n<p>The grave importance attached to treatment of the neighbor is understandable when seen as part of one’s wider relationship with God and was considered something that could affect significantly the divine-human relationship (Lv 6:1-7; 19; 25:17; Dt 24:10-13; Ps 12). Israelites were to treat their neighbors in the same loving way they had themselves been treated by God (Ex 22:21; Lv 25:35-38).<\/p>\n<p>The importance of the neighbor relationship within the covenant community is also demonstrated by the fact that when such responsibilities were ignored, a societal breakdown or national turmoil followed (Dt 28:15-68; Hos 4:1-3; Am 2:6-7). That the Israelites often did neglect love for neighbor, particularly the neighbor in need, is a contributing cause for the divine punishment of the exile (Jer 5:7-9; 7:1-15; 9:2-9; Hos 4:1-3; Am 2:6-7; 5:10-13; 8:4-6). The mere fact that proper love of neighbor was also part of Israel’s hope for the messianic age to come (Jer 31:34; Zec 3:10) also points to its common neglect within the OT covenant community.<\/p>\n<p class=\"h2\" id=\"InLateJudaism\">In Late Judaism<\/p>\n<p>From the exilic experience, Israel recognized that divine blessing was conditional somewhat on justice and love exercised toward one another (Zec 8:14-17). The identity of the “neighbor” was debatable, however. Several factors suggest that “neighbor” was limited in this period to the fellow Israelite and the proselyte (gentile convert to Judaism). Evidence from rabbinic material excludes Samaritans and the Gentiles living in the land from being considered “neighbors” and thus worthy of love. Within the Jewish Essene community at Qumran, the “neighbor” to be respected and treated fairly was restricted to one’s fellow community members. Finally, when Jesus recalls, “You have heard that it was said, ‘You shall love your neighbor and hate your enemy’” (Mt 5:43), he is quoting only partially from the OT (Lv 19:18—“You shall love your neighbor”). The last phrase (“and hate your enemy”) reflects the contemporary Jewish feeling toward outsiders; that is, God did not require love toward those considered “enemies” but only toward fellow countrymen.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Jesus differed dramatically from his Jewish contemporaries by eradicating the limitations on the neighbor to be loved. In contrast to those who would limit love to one’s fellow countrymen, Jesus advocated extending the obligation reserved for the neighbor to the enemy as well (Mt 5:43-48), and in so doing, he destroyed the distinction between neighbor and enemy altogether.<\/p>\n<p>On another occasion, a scribe asked Jesus what was the greatest commandment given by God (Mk 12:28-31). In response, Jesus cited Deuteronomy 6:5 concerning the nature of God and man’s obligation to love God with his entire being: heart, soul, and mind. Of significance is that Jesus did not stop there but linked with this a second commandment to “love your neighbor as yourself” (Lv 19:18). Some scholars suggest that this dramatic and close association of love of God and love of neighbor originated with Jesus. If Jesus was the first to tie these commands together (see Mt 22:37; Mk 12:29-31), it reveals our Lord’s own understanding of the relation of these two obligations; proper love for neighbor derives from love for God, and conversely, love for God is inseparable from meeting the needs of a neighbor in love.<\/p>\n<p>The debate in Jesus’ time was not over how to properly treat a neighbor but who, in fact, was the neighbor. Jesus is asked this very question by an expert of the law (Lk 10:29). Jesus had complimented the lawyer for his clear understanding of what was required to inherit eternal life, namely, love of God and love of neighbor. Luke suggests that the lawyer asked the further qualifying question in order to “justify himself,” that is, justify his actual behavior of limited love toward his fellow man. Jesus chose not to respond directly but through the use of a parable, in this case, the familiar parable of the Good Samaritan (vv 30-35).<\/p>\n<p>In order to open the lawyer’s eyes to the tragic shortsightedness of his question, Jesus related an everyday story of a man traveling the treacherous road from Jerusalem down to Jericho, a road particularly plagued by robbers. The traveler is robbed, stripped, beaten, and left half dead. To this point, the lawyer might have assumed Jesus was offering an example of who constitutes a “neighbor”—a fellow Jew in need. Jesus proceeds, however, to introduce two figures, a priest and a Levite who, in an academic discussion, could have argued quite ably on who is the neighbor God calls one to love. The lawyer would no doubt have anticipated such experts in the law to act rightly toward the victim. In contrast, the priest and Levite, upon seeing the man in need, respond by “passing by on the other side.” Unable to determine whether the victim was dead or barely alive, and possibly not wanting to risk uncleanness, the experts of the law pass by, thus violating the greatest of the commandments just identified by the lawyer (10:25-28).<\/p>\n<p>Enter a Samaritan—a figure especially despised by the Jews. Viewed as heretics by the Jewish religious authorities, the Samaritans were disqualified in rabbinic circles from being considered a “neighbor” and thus worthy of love. In fact, previous centuries had witnessed the slaughter of many Samaritans by Jewish rulers, and animosity clearly existed between the two peoples (see Jn 4:9). While the lawyer listening to the parable would have expected the priest and Levite to act justly toward the victim, he must have been surprised that a hated Samaritan would show compassion and thus fulfill the greatest commandment. Jesus intentionally spelled out the extent of the Samaritan’s compassion (immediate care in dressing wounds, transport to the inn, care for the victim there and extended care in paying for care by others while he is away, Lk 10:34-35) to such a degree that the lawyer would have no doubt as to the genuineness of the Samaritan’s love. The irony of the story is that one not considered worthy to be called “neighbor” by Jews was precisely the one who showed himself to be “neighbor” to the victim (vv 36-37).<\/p>\n<p>The parable, like the statement in Matthew 5:43-48, reveals Jesus’ own understanding of “neighbor” and what “love of neighbor” demands. Jesus sets no limitation on who qualifies as the neighbor commanded by God to be loved.<\/p>\n<p>The forcefulness and power of Jesus’ teachings on the love of neighbor and its relationship to one’s love for God are demonstrated by a similar emphasis within the early church. Paul on two occasions called the love of neighbor the fulfillment of the entire law (Rom 13:8-10; Gal 5:14), while James referred to the same commandment as “the royal law” (Jas 2:8).<\/p>","summary_ro":"NEIGHBOR Concept apparently limited in the OT period and late Judaism to one’s fellow Israelite, or member of the covenant, and extended by Jesus to include anyone encountered in life. In the Old Testament Although it is never explicitly limited as such, the prominent connotation of “neighbor” in the OT is that of a fellow member of the covenant community; that is, another Israelite (see Lv 6:1-7; 19; Dt 15:2-3). In Leviticus 19:18, a passage often quoted in the NT, the Israelite is commanded...","summary_en":"NEIGHBOR Concept apparently limited in the OT period and late Judaism to one’s fellow Israelite, or member of the covenant, and extended by Jesus to include anyone encountered in life. In the Old Testament Although it is never explicitly limited as such, the prominent connotation of “neighbor” in the OT is that of a fellow member of the covenant community; that is, another Israelite (see Lv 6:1-7; 19; Dt 15:2-3). In Leviticus 19:18, a passage often quoted in the NT, the Israelite is commanded...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59002,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:8","title_en":"Study Note: Iacov 2:8","content_ro":"<p><strong>2:8-13<\/strong> James applies biblical evidence to counter the common practice of favoring rich and powerful people.<\/p>","content_en":"<p><strong>2:8-13<\/strong> James applies biblical evidence to counter the common practice of favoring rich and powerful people.<\/p>","summary_ro":"2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people.","summary_en":"2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:8","title_en":"Study Note: Iacov 2:8","content_ro":"<p><strong>2:8<\/strong> Christians are to <em>obey<\/em> (literally <em>fulfill<\/em>) <em>the royal law<\/em><em>,<\/em> just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called <em>royal<\/em> because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • <em>as found in the Scriptures:<\/em> James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • <em>“Love your neighbor as yourself”:<\/em> This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.<\/p>","content_en":"<p><strong>2:8<\/strong> Christians are to <em>obey<\/em> (literally <em>fulfill<\/em>) <em>the royal law<\/em><em>,<\/em> just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called <em>royal<\/em> because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • <em>as found in the Scriptures:<\/em> James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • <em>“Love your neighbor as yourself”:<\/em> This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.<\/p>","summary_ro":"2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with ot...","summary_en":"2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with ot...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86628,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:8","title_en":"Study Note: Iacov 2:8","content_ro":"<p><strong>2:8-13<\/strong> James applies biblical evidence to counter the common practice of favoring rich and powerful people.<\/p>","content_en":"<p><strong>2:8-13<\/strong> James applies biblical evidence to counter the common practice of favoring rich and powerful people.<\/p>","summary_ro":"2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people.","summary_en":"2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86629,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:8","title_en":"Study Note: Iacov 2:8","content_ro":"<p><strong>2:8<\/strong> Christians are to <em>obey<\/em> (literally <em>fulfill<\/em>) <em>the royal law<\/em><em>,<\/em> just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called <em>royal<\/em> because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • <em>as found in the Scriptures:<\/em> James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • <em>“Love your neighbor as yourself”:<\/em> This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.<\/p>","content_en":"<p><strong>2:8<\/strong> Christians are to <em>obey<\/em> (literally <em>fulfill<\/em>) <em>the royal law<\/em><em>,<\/em> just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called <em>royal<\/em> because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • <em>as found in the Scriptures:<\/em> James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • <em>“Love your neighbor as yourself”:<\/em> This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.<\/p>","summary_ro":"2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with ot...","summary_en":"2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with ot...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114254,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:8","title_en":"Study Note: Iacov 2:8","content_ro":"<p><strong>2:8-13<\/strong> James applies biblical evidence to counter the common practice of favoring rich and powerful people.<\/p>","content_en":"<p><strong>2:8-13<\/strong> James applies biblical evidence to counter the common practice of favoring rich and powerful people.<\/p>","summary_ro":"2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people.","summary_en":"2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114255,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:8","title_en":"Study Note: Iacov 2:8","content_ro":"<p><strong>2:8<\/strong> Christians are to <em>obey<\/em> (literally <em>fulfill<\/em>) <em>the royal law<\/em><em>,<\/em> just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called <em>royal<\/em> because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • <em>as found in the Scriptures:<\/em> James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • <em>“Love your neighbor as yourself”:<\/em> This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.<\/p>","content_en":"<p><strong>2:8<\/strong> Christians are to <em>obey<\/em> (literally <em>fulfill<\/em>) <em>the royal law<\/em><em>,<\/em> just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called <em>royal<\/em> because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • <em>as found in the Scriptures:<\/em> James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • <em>“Love your neighbor as yourself”:<\/em> This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.<\/p>","summary_ro":"2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with ot...","summary_en":"2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with ot...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:8","title_en":"Study Note: Iacov 2:8","content_ro":"<p><strong>2:8-13<\/strong> James applies biblical evidence to counter the common practice of favoring rich and powerful people.<\/p>","content_en":"<p><strong>2:8-13<\/strong> James applies biblical evidence to counter the common practice of favoring rich and powerful people.<\/p>","summary_ro":"2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people.","summary_en":"2:8-13 James applies biblical evidence to counter the common practice of favoring rich and powerful people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141881,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:8","title_en":"Study Note: Iacov 2:8","content_ro":"<p><strong>2:8<\/strong> Christians are to <em>obey<\/em> (literally <em>fulfill<\/em>) <em>the royal law<\/em><em>,<\/em> just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called <em>royal<\/em> because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • <em>as found in the Scriptures:<\/em> James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • <em>“Love your neighbor as yourself”:<\/em> This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.<\/p>","content_en":"<p><strong>2:8<\/strong> Christians are to <em>obey<\/em> (literally <em>fulfill<\/em>) <em>the royal law<\/em><em>,<\/em> just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called <em>royal<\/em> because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • <em>as found in the Scriptures:<\/em> James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with other people (see Lev 19:18; Deut 6:5). • <em>“Love your neighbor as yourself”:<\/em> This quotation from Lev 19:18 requires identifying with the neighbor as though the neighbor were yourself.<\/p>","summary_ro":"2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with ot...","summary_en":"2:8 Christians are to obey (literally fulfill) the royal law, just as Jesus fulfilled the law by his coming (Matt 5:17) and his teaching (Matt 22:34-40). • The law is called royal because it belongs to the Kingdom (Jas 2:5) and was articulated by our glorious Lord (King). • as found in the Scriptures: James changes from a general reference to the law to a specific written commandment from the holiness code (Lev 19). It specifies how our love for God is to be expressed in relationships with ot...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61095,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67788,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88721,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95414,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116347,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123040,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143973,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150666,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":59004,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:9","title_en":"Study Note: Iacov 2:9","content_ro":"<p><strong>2:9<\/strong> Favoritism violates the command to love one’s neighbor (2:8).<\/p>","content_en":"<p><strong>2:9<\/strong> Favoritism violates the command to love one’s neighbor (2:8).<\/p>","summary_ro":"2:9 Favoritism violates the command to love one’s neighbor (2:8).","summary_en":"2:9 Favoritism violates the command to love one’s neighbor (2:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86630,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:9","title_en":"Study Note: Iacov 2:9","content_ro":"<p><strong>2:9<\/strong> Favoritism violates the command to love one’s neighbor (2:8).<\/p>","content_en":"<p><strong>2:9<\/strong> Favoritism violates the command to love one’s neighbor (2:8).<\/p>","summary_ro":"2:9 Favoritism violates the command to love one’s neighbor (2:8).","summary_en":"2:9 Favoritism violates the command to love one’s neighbor (2:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114256,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:9","title_en":"Study Note: Iacov 2:9","content_ro":"<p><strong>2:9<\/strong> Favoritism violates the command to love one’s neighbor (2:8).<\/p>","content_en":"<p><strong>2:9<\/strong> Favoritism violates the command to love one’s neighbor (2:8).<\/p>","summary_ro":"2:9 Favoritism violates the command to love one’s neighbor (2:8).","summary_en":"2:9 Favoritism violates the command to love one’s neighbor (2:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:9","title_en":"Study Note: Iacov 2:9","content_ro":"<p><strong>2:9<\/strong> Favoritism violates the command to love one’s neighbor (2:8).<\/p>","content_en":"<p><strong>2:9<\/strong> Favoritism violates the command to love one’s neighbor (2:8).<\/p>","summary_ro":"2:9 Favoritism violates the command to love one’s neighbor (2:8).","summary_en":"2:9 Favoritism violates the command to love one’s neighbor (2:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":18421,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter of James","title_en":"Letter of James","content_ro":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","content_en":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","summary_ro":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","summary_en":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28126,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Offense Offend","title_en":"Offense Offend","content_ro":"<h3>OFFEND, OFFENSE<\/h3>\n<p>Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble.<\/p>\n<p class=\"h2\" id=\"DoingWrong\">Doing Wrong<\/p>\n<p>In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man.<\/p>\n<p>Sin is fundamentally an offense against God. For example, the people of Edom had grievously offended in taking vengeance on Judah, and so the hand of the Lord was against them in judgment (Ez 25:12-13). Israel commited an offense in their worship of Baal (Hos 13:1). The breaking of God’s law is spoken of as an “offense committed” (Dt 19:15; cf. 22:26; 25:2). In the NT, James (Jas 2:10; 3:2) speaks of offenses against God and against his law.<\/p>\n<p>There are many passages in the Bible addressing one man’s offense against another: for example, Abraham’s against Abimelech (Gn 20:9), or Pharaoh’s chief butler and chief baker against their master (40:1). Sometimes it is an alleged offense and no actual wrong has been done (e.g., Gn 31:36; 2 Kgs 18:14; Jer 37:18). Paul, in his defense before the Roman governor Festus, said, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended at all” (Acts 25:8, <span>rsv<\/span>).<\/p>\n<p>Finally, the Bible speaks about dealing with real offenses against God and people. Offenses should be acknowledged and confessed (Hos 5:15). One’s proper resolution before God is “I will not offend any more” (Jb 34:31, <span>rsv<\/span>). One needs to make amends for offenses (Eccl 10:4) and to forgive the offenses of others (Prv 17:9; 19:11). Jesus Christ died for our offenses (Rom 4:25; 5:15-21), so that in turning to him there is forgiveness for all sins.<\/p>\n<p class=\"h2\" id=\"CausingAnothertoSin\">Causing Another to Sin<\/p>\n<p>The noun “offense” and the verb “offend” are also used in reference to a person being caused to stumble or to do what is wrong. There are three ways in which this may happen:<\/p>\n<p>1. There may be something in the individual that causes him or her to stumble. Jesus expressed the seriousness of this, and though speaking metaphorically, he indicated the strenuous steps of prevention (Mt 5:29-30; 18:8-9).<\/p>\n<li>2. There may be something in a person that causes offense to others. Jesus said, “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!” (Mt 18:7, <span>kjv<\/span>). There are, in fact, many NT passages that insist that one should live so as not to cause others to stumble (Rom 14:13). The apostle Paul says, “Don’t tear apart the work of God over what you eat. Remember, there is nothing wrong with these things in themselves. But it is wrong to eat anything if it makes another person stumble. Don’t eat meat or drink wine or do anything else if it might cause another Christian to stumble” (Rom 14:20-21, <span>nlt<\/span>; cf. 1 Cor 10:32; 2 Cor 6:3).<\/li>\n<li>3. However, people may be offended at the truth through no fault of the person who presents it. Isaiah speaks of God as “a stone that causes people to stumble and a rock that makes them fall” (Is 8:14) in that people would not always accept his demands and the way of faith in him. The NT takes these same words and applies them to the offense of the gospel of Christ (Rom 9:32-33; 1 Pt 2:8). In the time of his ministry there were those who were offended at Jesus—at his lowly birth (Mt 13:57), at what he said and did (15:12), or because of the cost of following him (13:21). Even disciples were capable of being offended and turning aside (Jn 6:61). In the end all were offended and fled from him (Mt 26:31, 56). Finally, the apostle Paul spoke of the offense in the preaching of the cross of Christ. He could have chosen to preach a popular message and avoided persecution, a “message that doesn’t offend anyone” (Gal 5:11). He chose rather to preach the cross even though it was a stumbling block to Jews and folly to Gentiles (1 Cor 1:23).<\/li>\n<p><em>See also<\/em> Sin.<\/p>","content_en":"<h3>OFFEND, OFFENSE<\/h3>\n<p>Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble.<\/p>\n<p class=\"h2\" id=\"DoingWrong\">Doing Wrong<\/p>\n<p>In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man.<\/p>\n<p>Sin is fundamentally an offense against God. For example, the people of Edom had grievously offended in taking vengeance on Judah, and so the hand of the Lord was against them in judgment (Ez 25:12-13). Israel commited an offense in their worship of Baal (Hos 13:1). The breaking of God’s law is spoken of as an “offense committed” (Dt 19:15; cf. 22:26; 25:2). In the NT, James (Jas 2:10; 3:2) speaks of offenses against God and against his law.<\/p>\n<p>There are many passages in the Bible addressing one man’s offense against another: for example, Abraham’s against Abimelech (Gn 20:9), or Pharaoh’s chief butler and chief baker against their master (40:1). Sometimes it is an alleged offense and no actual wrong has been done (e.g., Gn 31:36; 2 Kgs 18:14; Jer 37:18). Paul, in his defense before the Roman governor Festus, said, “Neither against the law of the Jews, nor against the temple, nor against Caesar have I offended at all” (Acts 25:8, <span>rsv<\/span>).<\/p>\n<p>Finally, the Bible speaks about dealing with real offenses against God and people. Offenses should be acknowledged and confessed (Hos 5:15). One’s proper resolution before God is “I will not offend any more” (Jb 34:31, <span>rsv<\/span>). One needs to make amends for offenses (Eccl 10:4) and to forgive the offenses of others (Prv 17:9; 19:11). Jesus Christ died for our offenses (Rom 4:25; 5:15-21), so that in turning to him there is forgiveness for all sins.<\/p>\n<p class=\"h2\" id=\"CausingAnothertoSin\">Causing Another to Sin<\/p>\n<p>The noun “offense” and the verb “offend” are also used in reference to a person being caused to stumble or to do what is wrong. There are three ways in which this may happen:<\/p>\n<p>1. There may be something in the individual that causes him or her to stumble. Jesus expressed the seriousness of this, and though speaking metaphorically, he indicated the strenuous steps of prevention (Mt 5:29-30; 18:8-9).<\/p>\n<li>2. There may be something in a person that causes offense to others. Jesus said, “Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh!” (Mt 18:7, <span>kjv<\/span>). There are, in fact, many NT passages that insist that one should live so as not to cause others to stumble (Rom 14:13). The apostle Paul says, “Don’t tear apart the work of God over what you eat. Remember, there is nothing wrong with these things in themselves. But it is wrong to eat anything if it makes another person stumble. Don’t eat meat or drink wine or do anything else if it might cause another Christian to stumble” (Rom 14:20-21, <span>nlt<\/span>; cf. 1 Cor 10:32; 2 Cor 6:3).<\/li>\n<li>3. However, people may be offended at the truth through no fault of the person who presents it. Isaiah speaks of God as “a stone that causes people to stumble and a rock that makes them fall” (Is 8:14) in that people would not always accept his demands and the way of faith in him. The NT takes these same words and applies them to the offense of the gospel of Christ (Rom 9:32-33; 1 Pt 2:8). In the time of his ministry there were those who were offended at Jesus—at his lowly birth (Mt 13:57), at what he said and did (15:12), or because of the cost of following him (13:21). Even disciples were capable of being offended and turning aside (Jn 6:61). In the end all were offended and fled from him (Mt 26:31, 56). Finally, the apostle Paul spoke of the offense in the preaching of the cross of Christ. He could have chosen to preach a popular message and avoided persecution, a “message that doesn’t offend anyone” (Gal 5:11). He chose rather to preach the cross even though it was a stumbling block to Jews and folly to Gentiles (1 Cor 1:23).<\/li>\n<p><em>See also<\/em> Sin.<\/p>","summary_ro":"OFFEND, OFFENSE Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble. Doing Wrong In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man. Sin is fundamentally an offense against God. For example, the peopl...","summary_en":"OFFEND, OFFENSE Words used two ways in the Bible: doing what is wrong oneself, or causing someone else to do wrong or to stumble. Doing Wrong In both the Hebrew of the OT and the Greek of the NT there are several words for sin or wrongdoing having a variety of different translations. With the word “offend” or “offense,” the emphasis is on the sin being against a person or against the law, an offense against either God or man. Sin is fundamentally an offense against God. For example, the peopl...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":7248,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Commandment, the New","title_en":"Commandment, the New","content_ro":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","content_en":"<h3>COMMANDMENT, The New<\/h3>\n<p>Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, <span>nlt<\/span>). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:7, 11-12) but is not called “new” in those passages.<\/p>\n<p class=\"h2\" id=\"LoveasaCommandment\">Love as a Commandment<\/p>\n<p>Jesus had already commanded his disciples to love their enemies (Mt 5:43-45) and to love their neighbors as themselves (Lk 10:25-37). The “new commandment” demanded that Christians love each other. In no sense did it overrule the other two love commands. Jesus’ command to love those within the church was intended to produce a compelling testimony to those outside the church. It would offer them demonstrable proof (1) that his followers were Christlike in their love toward one another; (2) that the basis for vital human community could be found “in Christ”; and (3) that, by extension, what Jesus said about himself and his work was really true (Jn 13:35; 17:21-23).<\/p>\n<p>Jesus chose the word used to describe the OT law, giving similar authority to his new commandment. In fact, the law included commands to love (Lv 19:18, 34; Dt 10:19). The apostle Paul thought of love as the “law of Christ” (Gal 6:2), and James called the love command “the royal law” (Jas 2:8) and “the perfect law of liberty” (1:25; 2:12).<\/p>\n<p>The word “commandment” had another meaning as well. Many Jews in Jesus’ day wrongly supposed that the commandments were given in order that men, by obeying them, could show themselves worthy of God’s blessing (Rom 8:3; Gal 3:2). Jesus made it clear, however, that love was a natural result of God’s blessing, not a necessary condition for it. For Jesus, the commandment expressed how one who is already living in the joy of God’s blessing should act. Disciples were commanded to love in the same sense that branches were “commanded” to bear fruit: the branch by abiding in the vine, the Christian by abiding in Christ (Jn 15:4).<\/p>\n<p class=\"h2\" id=\"WhatMadeItNew\">What Made It New?<\/p>\n<p>The character of the new commandment comes from the “new covenant” (Jer 31:31-34; Lk 22:20; 1 Cor 11:25), which Jesus inaugurated at the Last Supper. Under the new covenant, God “writes” his law on the hearts of believers (Heb 10:16). That is, he actively works in them in the person of the Holy Spirit (Ez 36:27; 2 Cor 3:3), and gives them a new willingness to obey him (Rom 8:4; Gal 5:16). The new commandment of love is the all-embracing, single requirement of the new covenant (Rom 13:8, 10; Gal 5:14). Obedience, therefore, is a gift, because “love is from God; and every one who loves is born of God” (1 Jn 4:7, <span>nasb<\/span>). It is the fruit of faith (3:23) and part of the gospel itself (v 11).<\/p>\n<p>The close relationship between the new covenant and the new commandment may explain partly why the command to love was called “new.” Christ’s incarnation inaugurated a new age. “The darkness is disappearing,” John wrote, “and the true light is already shining” (1 Jn 2:8, <span>nlt<\/span>). Anticipating his ascension into heaven (Jn 13:33-35), Jesus left one inclusive commandment to preserve his disciples in the new age until its consummation at the Judgment Day (Jn 5:28-29; 1 Jn 4:17). Obedience to the new commandment was supposed to identify them as Jesus’ disciples during his absence (Jn 13:35; 17:21-23). The love command was thus new in the sense that it had a special function in the new age.<\/p>\n<p>What made the age new was that Jesus Christ’s coming had revealed God the Father with an unprecedented and incomparable clarity (Jn 1:18; 10:30; 17:6-8). No prophet had ever been able to say, “Anyone who has seen me has seen the Father” (14:9, <span>niv<\/span>). Therefore Jesus’ demand that the disciples love each other “as I have loved you” (13:34) was, by every human standard, new and astonishing. No human had ever loved perfectly like Jesus (v 1). To follow his example of love, then, was a new commandment. The greatness of Jesus’ love moved him to “lay down his life for his friends” (15:13, <span>niv<\/span>). Accordingly, John drew the conclusion that “we ought to lay down our lives for our brothers” (1 Jn 3:16, <span>niv<\/span>). It follows that love means never shutting one’s heart against another Christian in need (v 17), but rather rejoicing to sacrifice one’s temporal good for another’s blessing.<\/p>\n<p><em>See also<\/em> Commandments, The Ten; Law, Biblical Concept of.<\/p>","summary_ro":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","summary_en":"COMMANDMENT, The New Christ’s commandment for Christians to love each other. The phrase “new commandment” occurs four times in the NT, all in the writings of John (Jn 13:34; 1 Jn 2:7, 8; 2 Jn 1:5). Initially, it was a command given by Jesus to his disciples on the night of his arrest: “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (Jn 13:34, nlt). The same command occurs elsewhere (Jn 15:12, 17; Rom 13:8; 1 Pt 1:22; 1 Jn 3:11, 23; 4:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18466,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter of James","title_en":"Letter of James","content_ro":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","content_en":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","summary_ro":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","summary_en":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:12","title_en":"Study Note: Iacov 2:12","content_ro":"<p><strong>2:12<\/strong> <em>The law<\/em> . . . <em>sets you free<\/em> from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).<\/p>","content_en":"<p><strong>2:12<\/strong> <em>The law<\/em> . . . <em>sets you free<\/em> from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).<\/p>","summary_ro":"2:12 The law . . . sets you free from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).","summary_en":"2:12 The law . . . sets you free from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86631,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:12","title_en":"Study Note: Iacov 2:12","content_ro":"<p><strong>2:12<\/strong> <em>The law<\/em> . . . <em>sets you free<\/em> from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).<\/p>","content_en":"<p><strong>2:12<\/strong> <em>The law<\/em> . . . <em>sets you free<\/em> from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).<\/p>","summary_ro":"2:12 The law . . . sets you free from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).","summary_en":"2:12 The law . . . sets you free from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114257,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:12","title_en":"Study Note: Iacov 2:12","content_ro":"<p><strong>2:12<\/strong> <em>The law<\/em> . . . <em>sets you free<\/em> from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).<\/p>","content_en":"<p><strong>2:12<\/strong> <em>The law<\/em> . . . <em>sets you free<\/em> from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).<\/p>","summary_ro":"2:12 The law . . . sets you free from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).","summary_en":"2:12 The law . . . sets you free from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:12","title_en":"Study Note: Iacov 2:12","content_ro":"<p><strong>2:12<\/strong> <em>The law<\/em> . . . <em>sets you free<\/em> from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).<\/p>","content_en":"<p><strong>2:12<\/strong> <em>The law<\/em> . . . <em>sets you free<\/em> from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).<\/p>","summary_ro":"2:12 The law . . . sets you free from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).","summary_en":"2:12 The law . . . sets you free from the controlling power of sin (see 1:25 and corresponding study note) and thereby promotes endurance and growth toward perfection (1:3-4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61850,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67784,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89476,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95410,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117102,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123036,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144728,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150662,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":18418,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter of James","title_en":"Letter of James","content_ro":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","content_en":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","summary_ro":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","summary_en":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:13","title_en":"Study Note: Iacov 2:13","content_ro":"<p><strong>2:13<\/strong> James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).<\/p>","content_en":"<p><strong>2:13<\/strong> James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).<\/p>","summary_ro":"2:13 James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).","summary_en":"2:13 James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86632,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:13","title_en":"Study Note: Iacov 2:13","content_ro":"<p><strong>2:13<\/strong> James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).<\/p>","content_en":"<p><strong>2:13<\/strong> James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).<\/p>","summary_ro":"2:13 James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).","summary_en":"2:13 James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114258,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:13","title_en":"Study Note: Iacov 2:13","content_ro":"<p><strong>2:13<\/strong> James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).<\/p>","content_en":"<p><strong>2:13<\/strong> James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).<\/p>","summary_ro":"2:13 James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).","summary_en":"2:13 James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141884,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:13","title_en":"Study Note: Iacov 2:13","content_ro":"<p><strong>2:13<\/strong> James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).<\/p>","content_en":"<p><strong>2:13<\/strong> James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).<\/p>","summary_ro":"2:13 James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).","summary_en":"2:13 James concludes this section (2:1-13) by correlating divine mercy with human mercy (see also Matt 6:14-15; Eph 4:32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67778,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95404,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123030,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150656,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Coming of the Lord as Judge","title_en":"The Coming of the Lord as Judge","content_ro":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","content_en":"<h3>The Coming of the Lord as Judge<\/h3>\n<p>The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Christ neglect to show mercy (2:13), befriend the world (4:4), sin through speech (4:11; 5:9), or live to satisfy evil desires (4:1, 16), they, too, will be judged by the law that was intended to set them free (2:12).<\/p>\n<p>The Lord’s future coming influences present realities. God already honors the faithful poor and humiliates the exploitative rich (1:9-10; 5:2-3). Christ’s followers have already become God’s prized possession as God is restoring all things (1:18). James declares that we should obey the royal law of the messianic kingdom (2:8), of which followers of Christ have become heirs (2:5).<\/p>\n<p>The coming of the Lord may not be immediate, so James exhorts Christians to endure (1:3-4) and wait patiently for Christ’s return (5:7-8). They will receive the crown of eternal life (1:12) and reap the harvest of righteousness sown by a life of faithfulness to God (3:18).<\/p>\n<p>In view of impending judgment, James exhorts Christ’s followers to resist the devil and to humble themselves before God (4:7). We must grieve over sin, live with pure intentions and behavior (4:8-9), and rescue any Christian brother or sister who is headed toward death (5:19-20). Like Elijah, we must practice faith, prayer, and confession (5:13-18). Like Job, we must endure suffering, discovering in the end the scope of God’s kindness and mercy (4:10; 5:11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:10; Pss 2:7-12; 96:11-13; Isa 26:21; Mic 1:3; Matt 16:27; Luke 12:35-48; 18:8; John 5:22-30; Acts 10:42; 1 Cor 4:5; Jas 5:7-9; 1 Jn 2:28<\/p>","summary_ro":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","summary_en":"The Coming of the Lord as Judge The Bible is clear that there will be a day of judgment (Jas 5:3), and the book of James provides followers of Christ with both a warning and a promise regarding that day. James announces the future coming of the Lord as Judge (Jas 5:7-9; cp. Isa 26:21; Mic 1:3). God, who gave the law, is the Judge who has the power to save and destroy (4:12). Those who slander Jesus Christ and oppress his followers will be slaughtered (see 2:6-7; 5:5-6). If those who follow Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":18452,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter of James","title_en":"Letter of James","content_ro":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","content_en":"<h3>JAMES, Letter of<\/h3>\n<p>First letter of the General Epistles.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Purpose of Writing and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, <span>nlt<\/span>). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother.<\/p>\n<p>The James who wrote this epistle was probably not James the son of Zebedee, for he was martyred too early (<span>AD<\/span> 44) to have written it (see Acts 12:1-2). Most scholars have identified this James as Jesus’ brother (Mk 6:3; Gal 1:19), the prominent elder of the church in Jerusalem (Acts 15:13, 19; 21:17-25; Gal 2:12). The whole character of the epistle coincides with what we know of this James’s legalism and Jewishness.<\/p>\n\n<p>As an elder of Jerusalem writing to the 12 tribes of the dispersion (which came as a result of the persecution noted in Acts 11:19), James set forth the gospel in its relation to the law, which the Jews revered. As Paul’s epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so James’s epistle has a close connection with Christ’s teaching during his life on earth, especially his Sermon on the Mount. In both the Sermon on the Mount and the Epistle of James, the law is represented as fulfilled in love, and the very language is remarkably similar (cf. Jas 1:2 with Mt 5:12; Jas 1:4 with Mt 5:48; Jas 1:5 and 5:14-15 with Mt 7:7-11; Jas 2:13 with Mt 5:7 and 6:14-15; Jas 2:10 with Mt 5:19; Jas 4:4 with Mt 6:24; Jas 4:11 with Mt 7:1-2; Jas 5:2 with Mt 6:19). The whole spirit of this epistle breathes the same gospel-righteousness that the Sermon on the Mount inculcates as the highest realization of the law. James’s own character as “the Just” suited this coincidence (cf. Jas 1:20; 2:10; 3:18 with Mt 5:20). It also fitted him for presiding over a church still zealous for the law (Acts 21:18-24; Gal 2:12). If any could win the Jews to the gospel, he was the most likely one because he presented a pattern of OT righteousness, combined with evangelical faith (cf. also Jas 2:8 with Mt 5:44, 48).<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>Many scholars confirm an early date for James’s epistle, even as early as <span>AD<\/span> 45–49, because the whole orientation of the epistle fits the early history of the church, an era in which many Jewish Christians had not made a complete severance from Judaism. Thus, James uses the terms “the twelve tribes” (Jas 1:1) and “the synagogue” (2:2, Greek); he speaks as an OT prophet (5:1ff.) and as one fond of OT proverbs (cf. Jas 1:5 with Prv 2:6; Jas 1:19 with Prv 29:20; Jas 3:18 with Prv 11:30; Jas 4:13-16 with Prv 27:1; and Jas 5:20 with Prv 10:12). James’s message, as was noted earlier, closely follows Jesus’ sermons. His message does not deal with the Jewish\/Gentile problems that arose in the 50s and 60s. Moreover, he, unlike Peter, Jude, and John (in their epistles), did not deal with false teachings. All these facts point to an early date. This date is probably before <span>AD<\/span> 50, when the first Jerusalem Council assembled to discuss the Jewish\/Gentile problem (Acts 15:1ff.). Also, the date is probably after <span>AD<\/span> 44, the time of the persecution instigated by Herod Agrippa (12:1). This persecution would have caused many Jewish Christians to leave Jerusalem and thereby be “the dispersed” (Jas 1:1). Thus, James should be dated <span>AD<\/span> 45–49. As such, the Epistle of James was the first NT book to be written. If these dates are not accurate, then we are, at least, sure that it was written before <span>AD<\/span> 61 or 62, the time of James’s martyrdom, according to Josephus.<\/p>\n<p>Although a number of suggestions have been made from time to time about the origin of the book, there can be little doubt that the letter was written in Palestine. The author makes allusions that are Near Eastern generally and Palestinian particularly (cf. “the early and late rain,” 5:7; the spring of brackish water, 3:11; the fig, olive, and vine, 3:12; and the “scorching heat,” 1:11).<\/p>\n<p>The contents of the letter indicate clearly that James was writing to Jewish Christians. They are called “the twelve tribes,” a title of Israel (1:1); their Christianity is assumed in 2:1; their place of meeting is called a synagogue (2:2); and they are told about the compassion of “the Lord Almighty” (5:4)—a name for God used in the OT. In the shorter, disconnected passages of the letter, it is impossible to discover anything about the readers’ circumstances. Most of these exhortations are general and relate to social and spiritual conditions one might find among any group of Christians in any age. The more extended passages that deal with social conditions (2:1-12; 5:1-11) do provide information about the readers’ situation. James is addressing poor Christians who are employed as farm laborers by wealthy landowners. A few rich may be included among his Jewish Christian readers (cf. 4:13-17), but James is primarily concerned with the poor. His statements denouncing the rich are reminiscent of the OT prophets, especially Amos.<\/p>\n<p class=\"h2\" id=\"PurposeofWritingandTheologicalTeaching\">Purpose of Writing and Theological Teaching<\/p>\n<p>The letter of James was written (1) to strengthen Jewish Christians undergoing trial (Jas 1:2-4, 13-15; 5:7-11); (2) to correct a misunderstanding of the Pauline doctrine of justification by faith (2:14-26); and (3) to pass down to first-generation Christians a wealth of practical wisdom.<\/p>\n<p>James’s theology is not dogmatic; it omits the great theological themes that dominate Paul’s writings and play such an important role in the rest of the books of the NT. James makes no mention of the Incarnation, and the name of Christ appears only twice (1:1; 2:1). No mention is made of Christ’s sufferings, death, or resurrection.<\/p>\n<p>James’s theology is practical and has a decided Jewish flavor. The distinctive Christian features, of course, are there. James has simply mingled the two to produce a Jewish-Christian document.<\/p>\n<p>The outstanding theological themes of the letter are as follows:<\/p>\n<h5>Temptations and Trials<\/h5>\n<p>The typically Jewish teachings—joy in trials and the use of trials for the building and perfecting of character—are both found in the letter (1:2-4). James also discusses the origin of temptation (vv 13-15). Here the author comes into conflict with contemporary Jewish theology. The rabbinical solution to the problem of the origin of sin was that there was an evil tendency in man that enticed man to sin. The rabbis reasoned that since God is the Creator of all things, including the evil impulse in people, they are not responsible for their sins. No, says James. “And remember, no one who wants to do wrong should ever say, ‘God is tempting me.’ God is never tempted to do wrong, and he never tempts anyone else either. Temptation comes from the lure of our own evil desires” (vv 13-14, <span>nlt<\/span>).<\/p>\n<h5>Law<\/h5>\n<p>The entire letter is concerned with ethical teaching; there is no mention of the central gospel truths of Christ’s death and resurrection. James presupposes the gospel and presents the ethical side of Christianity as a perfect law. He seems to be reassuring his Jewish-Christian readers that for them there is still law (the priceless possession of every Jew).<\/p>\n<p>The law (ethical teaching of Christianity) is a perfect law (1:25) because it was perfected by Jesus Christ. It is also a law of freedom—that is, a law that applies to those who have freedom, not from law, but from sin and self through the “word of truth.” Thus “law” is a Palestinian-Christian Jew’s way of describing the ethical teaching of the Christian faith, the standard of conduct for the believer in Jesus Christ.<\/p>\n<p>This tendency to describe Christian ethical teaching as law is found in 2:8-13, a passage that arises out of a rebuke against the favoritism that James’s readers were showing toward the rich. This favoritism was being condoned by an appeal to the law of love to one’s neighbor. So James writes, “It is good when you truly obey our Lord’s royal command” (2:8, <span>nlt<\/span>). The “royal command” is for those who are of God’s kingdom; it is the rule of faith for those who have willingly subjected themselves to God’s rule. The identification of law with the ethical side of Christianity runs through the entire letter.<\/p>\n<h5>Faith and Works<\/h5>\n<p>Faith plays an important role in the theology of James. The basic element of piety (1:3; cf. 2:5) is belief in God—not merely belief in his existence but belief in his character as being good and benevolent in his dealings with mankind (1:6). Faith includes belief in the power of God and in his ability to perform miraculous acts; it is closely associated with prayer (5:15-16; cf. 1:6). James has a dynamic concept of faith and clearly goes beyond Judaism when he speaks of faith directed toward the Lord Jesus Christ (2:1).<\/p>\n<p>Similarities exist between the concept of faith in James and that concept in the teachings of Jesus. For the Lord Jesus, also, faith meant gaining access to the divine power and is often associated with healing (cf. Mt 21:22; Mk 5:34; 11:24).<\/p>\n<p>The best-known passage in which faith is mentioned is James 2:14-26, where it is contrasted with works. From a close study of this passage, it can be determined that James is not contradicting Paul. For both James and Paul, faith is directed toward the Lord Jesus Christ; such faith will always produce good works. The faith of which James speaks is not faith in the Hebraic sense of trust in God that results in moral action. This is not recognized as <em>true<\/em> faith by James (cf. “if a man says he has faith,” 2:14), and Paul would agree with him.<\/p>\n<p>James’s use of the word “works” differs significantly from Paul’s. For James, “works” are works of faith, the ethical outworking of true spirituality and include especially the “work of love” (2:8). (Paul would probably call such works “the fruit of the Spirit.”) When Paul uses the word “works,” he usually has in mind the works of the law whereby people attempt to establish their own righteousness before God. It is against such theological heresy that Paul’s strongest polemics are addressed in the letters to the Galatians and Romans.<\/p>\n<h5>Wisdom<\/h5>\n<p>James’s concept of wisdom also reveals the Jewish background of the letter. Wisdom is primarily practical, not philosophical. It is not to be identified with reasoning power or the ability to apprehend intellectual problems; it has nothing to do with the questions <em>how<\/em> or <em>why.<\/em> It is to be sought by earnest prayer and is a gift from God (Jas 1:5). Both of these ideas find their roots in the Wisdom Literature of the Jews (cf. Prv 2:6; Wisd of Sol 7:7; Ecclus 1:1). The wise man demonstrates his wisdom by his good life (Jas 3:13), whereas the wisdom that produces jealousy and selfishness is not God’s kind of wisdom (vv 15-16).<\/p>\n<h5>Doctrine of the End Time<\/h5>\n<p>Three important end-time themes are touched upon in the letter.<\/p>\n<h6>The Kingdom of God<\/h6>\n<p>Mention of the kingdom of God grows out of a discussion of favoritism in the first half of chapter 2. No favoritism is to be shown to the rich, for James asks, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the kingdom God promised to those who love him?” (2:5, <span>nlt<\/span>). This echoes our Lord’s teaching in Luke 6:20: “God blesses you who are poor, for the Kingdom of God is given to you” (<span>nlt<\/span>). The kingdom is the reign of God partially realized in this life but fully realized in the life to come (cf. “promised,” Jas 2:5).<\/p>\n<h6>Judgment<\/h6>\n<p>This is a dominant end-time theme of the letter. In 2:12, the readers are admonished to speak and act, remembering that they will be judged under the law of liberty, and they are reminded that judgment is without mercy to one who has shown no mercy. In other words, judgment will be administered according to “works of love.” In 3:1, James addresses teachers and reminds them that privilege is another basis on which God judges.<\/p>\n<p>The theme of judgment again appears in 5:1-6, and here the author reaches prophetic heights. God’s judgment will fall on the wealthy landowners who have lived self-indulgent, irresponsible lives. Not only have they cheated their poor tenant farmers; they have even “condemned and killed good people who had no power to defend themselves against you [the landowners]” (5:6, <span>nlt<\/span>). All this has made them ripe for judgment (“your hearts are nice and fat, ready for the slaughter”—v 5, <span>nlt<\/span>).<\/p>\n<p>The final passage on judgment (5:9) is addressed to those who are exploited or suffering. James’s word of exhortation is that they are not to grumble against each other. Judging is God’s business, and the Judge is close at hand.<\/p>\n<h6>The Second Coming<\/h6>\n<p>The hope of Christ’s coming is presented as the great stimulus for Christian living. Every kind of suffering and trial must be endured because the coming of Christ is at hand (5:8). This expectancy is powerful and immediate—like that found in the Thessalonian letters.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In the true spirit of Wisdom Literature, James touches upon many subjects. His short, abrupt paragraphs have been likened to a string of pearls—each is an entity in itself. Some transitions exist, but they are often difficult to find and James moves quickly from one subject to another.<\/p>\n<p>The author begins by identifying himself as the “slave of God and of the Lord Jesus Christ,” and his readers as the “twelve tribes in the dispersion” (see <span>nlt<\/span> mg)—that is, the Jewish Christians who left Jerusalem and Israel due to persecution.<\/p>\n<p>His first word is one of encouragement. Trials are to be counted as joy because they are God’s way of testing the believer, and they produce spiritual maturity. If the reason for a trial is not clear, God can and will give the answer. He is a lavish giver of wisdom to those who really want it (1:5-8).<\/p>\n<p>A poor Christian should be proud of his exalted position in Jesus Christ, and a rich Christian should be glad that he has discovered there are more important things than wealth. Riches are transitory, like quickly wilting flowers under the hot Palestine sun (1:9-11).<\/p>\n<p>God promises life to those who endure trials. One must not blame God for temptation, for it is contrary to his very nature either to be tempted or to tempt people. Temptation has its origin in people’s selfish desire—a desire that, when brought to full fruition, produces death (1:12-15). God is not the origin of temptation but the source of all good. He has given people his best gift, the gift of new life, and this has come through the gospel (vv 16-18).<\/p>\n<p>The proper attitude toward the Word of Truth is receptivity, not anger, and effective listening to that word involves spiritual preparation of heart and mind. Such a reception of the word brings salvation (1:19-21). The word is to be acted upon, not merely listened to. To be a passive hearer is to be like a man who sees himself in a mirror, and because he takes such a fleeting glance, forgets what he sees. An active hearer, one who takes a long look in the mirror of God’s Word, will become a doer, and God will bring great blessing into his life (vv 22-25).<\/p>\n<p>True religion is an intensely practical thing. It involves such things as controlling one’s tongue, looking after the needs of orphans and widows, and adopting a nonworldly lifestyle (1:26-27).<\/p>\n<p>Favoritism and faith in Jesus Christ do not go together. It is wrong to show favoritism to a rich man when he comes into the assembly and to ignore a poor man. God has chosen poor people to be heirs of his kingdom. Furthermore, to show favoritism to the rich does not make sense, since they are the very ones who drag Christians into court and blaspheme the name of Christ (2:1-7). If, by showing deference to the rich, the royal law—to love one’s neighbor as oneself —is fulfilled, well and good. But to show favoritism is sin, and such sin will be judged by God. In order to be a lawbreaker one has only to break a single law (vv 8-13).<\/p>\n<p>Can a faith that does not produce works save a person? What good is a faith that does not respond to human need? Such a faith is dead. Someone will object by saying that there are “faith Christians” and there are “works Christians.” But this is not so. True faith is always demonstrated by works. It is not enough to have orthodox beliefs. Even the demons are theologically orthodox! Abraham, by offering up Isaac, is an example of how true faith and works go together. Even Rahab the prostitute demonstrated her faith by protecting the spies at Jericho. So faith and works are inseparable (2:14-26).<\/p>\n<p>Not many people should become spiritual teachers, because of the awesome responsibility involved. All of us are subject to mistakes, especially mistakes of the tongue, because the tongue is almost impossible to control. It is like a destructive blaze set by hell itself. The tongue is also inconsistent; it is used both to praise God and to curse men. Such inconsistency ought not to be (3:1-12).<\/p>\n<p>True wisdom will always evidence itself in ethical living, whereas false wisdom produces jealousy and selfish ambition (3:13-18).<\/p>\n<p>Strife and conflict arise out of illegitimate desires. Failure to have what one wants arises either from not asking God for it or from asking for the wrong thing. To be a friend of the world is to be an enemy of God, for God is a jealous God and will brook no rivals. He also opposes the proud but offers abundant grace to the humble (4:1-10).<\/p>\n<p>To speak against a brother or sister, or to judge them, is to speak against God’s law and to judge it. The Christian’s proper role is to be a doer of the law, not a judge. The role of judge belongs to God alone (4:11-12).<\/p>\n<p>Life is uncertain. Therefore, plans for traveling or doing business should be made with the realization that all are subject to the will of God. To do otherwise is to be boastful and arrogant. When what is right is clearly known and one fails to do it, that is sin (4:13-17).<\/p>\n<p>Judgment is coming to the rich because they are hoarding their wealth instead of using it for good purposes. God is not unmindful of the cries of the poor whom the rich have cheated and unjustly condemned. He is preparing the selfish, unscrupulous rich for a day of awful judgment (5:1-6).<\/p>\n<p>In the midst of suffering and injustice, the poor are to be patient for Christ’s coming, as the farmer must be patient as he waits for God to send the rains to cause his crops to grow and ripen. The return of Christ is at hand and therefore complaining and judging one another must cease. Job is a good example of patience and endurance in suffering. One need not use oaths to guarantee the truthfulness of his statements. A single yes or no is sufficient (5:7-12).<\/p>\n<p>Suffering should elicit prayer, cheerfulness, and praise. When believers are sick, they should call the elders of the church to pray for them and anoint them with oil. God has promised to answer such prayers. If the sickness is due to personal sin, and if that sin is confessed, God will forgive. Elijah is a classic example of how the prayer of a righteous man has powerful results (5:13-18).<\/p>\n<p>If a Christian sees that another Christian has strayed from the truth and is able to bring him or her back into fellowship with Christ and his church, the consequences will be (1) that the sinner will be saved from death, and (2) that God will forgive the erring Christian (5:19-20).<\/p>\n<p><em>See also<\/em> Brothers of Jesus; James (Person).<\/p>","summary_ro":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","summary_en":"JAMES, Letter of First letter of the General Epistles. Preview • Author • Date, Origin, and Destination • Purpose of Writing and Theological Teaching • Content Author According to the salutation, this letter was written by “James, a slave of God and of the Lord Jesus Christ” (Jas 1:1, nlt). But who was this James? Of the several mentioned in the NT, only two have ever been proposed as the author of this letter—James the son of Zebedee, and James the Lord’s brother. The James who wrote this ep...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25236,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mercy","title_en":"Mercy","content_ro":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","content_en":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","summary_ro":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","summary_en":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28106,"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":59007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:14","title_en":"Study Note: Iacov 2:14","content_ro":"<p><strong>2:14-26<\/strong> James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).<\/p>","content_en":"<p><strong>2:14-26<\/strong> James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).<\/p>","summary_ro":"2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).","summary_en":"2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:14","title_en":"Study Note: Iacov 2:14","content_ro":"<p><strong>2:14<\/strong> <em>if you say you have faith:<\/em> James writes to Christians who need to be stimulated to produce <em>actions<\/em> that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).<\/p>","content_en":"<p><strong>2:14<\/strong> <em>if you say you have faith:<\/em> James writes to Christians who need to be stimulated to produce <em>actions<\/em> that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).<\/p>","summary_ro":"2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).","summary_en":"2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86633,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:14","title_en":"Study Note: Iacov 2:14","content_ro":"<p><strong>2:14-26<\/strong> James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).<\/p>","content_en":"<p><strong>2:14-26<\/strong> James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).<\/p>","summary_ro":"2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).","summary_en":"2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86634,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:14","title_en":"Study Note: Iacov 2:14","content_ro":"<p><strong>2:14<\/strong> <em>if you say you have faith:<\/em> James writes to Christians who need to be stimulated to produce <em>actions<\/em> that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).<\/p>","content_en":"<p><strong>2:14<\/strong> <em>if you say you have faith:<\/em> James writes to Christians who need to be stimulated to produce <em>actions<\/em> that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).<\/p>","summary_ro":"2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).","summary_en":"2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114259,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:14","title_en":"Study Note: Iacov 2:14","content_ro":"<p><strong>2:14-26<\/strong> James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).<\/p>","content_en":"<p><strong>2:14-26<\/strong> James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).<\/p>","summary_ro":"2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).","summary_en":"2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114260,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:14","title_en":"Study Note: Iacov 2:14","content_ro":"<p><strong>2:14<\/strong> <em>if you say you have faith:<\/em> James writes to Christians who need to be stimulated to produce <em>actions<\/em> that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).<\/p>","content_en":"<p><strong>2:14<\/strong> <em>if you say you have faith:<\/em> James writes to Christians who need to be stimulated to produce <em>actions<\/em> that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).<\/p>","summary_ro":"2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).","summary_en":"2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141885,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:14","title_en":"Study Note: Iacov 2:14","content_ro":"<p><strong>2:14-26<\/strong> James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).<\/p>","content_en":"<p><strong>2:14-26<\/strong> James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).<\/p>","summary_ro":"2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).","summary_en":"2:14-26 James explains why Christians need to be concerned about the judgment of their actions (2:12-13): Real faith must be accompanied by good deeds (see 1:22-25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:14","title_en":"Study Note: Iacov 2:14","content_ro":"<p><strong>2:14<\/strong> <em>if you say you have faith:<\/em> James writes to Christians who need to be stimulated to produce <em>actions<\/em> that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).<\/p>","content_en":"<p><strong>2:14<\/strong> <em>if you say you have faith:<\/em> James writes to Christians who need to be stimulated to produce <em>actions<\/em> that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).<\/p>","summary_ro":"2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).","summary_en":"2:14 if you say you have faith: James writes to Christians who need to be stimulated to produce actions that should arise from genuine faith. Paul makes the same point (see, e.g., Gal 5:6) but often criticizes people for trying to base their relationship with God on what they do (Rom 3:20, 28; 4:3-5; Gal 2:16; 3:1-14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65211,"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":65868,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67747,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67816,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holiness of God’s People","title_en":"The Holiness of God’s People","content_ro":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","content_en":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","summary_ro":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","summary_en":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92837,"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":93494,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95373,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95442,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holiness of God’s People","title_en":"The Holiness of God’s People","content_ro":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","content_en":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","summary_ro":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","summary_en":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120463,"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":121120,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122999,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123068,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holiness of God’s People","title_en":"The Holiness of God’s People","content_ro":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","content_en":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","summary_ro":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","summary_en":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148089,"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":148746,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"“Belief” in the Gospel of John","title_en":"“Belief” in the Gospel of John","content_ro":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","content_en":"<h3>“Belief” in the Gospel of John<\/h3>\n<p>Believing occupies a central place in John’s Gospel. John does not use the noun <em>faith<\/em> that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb <em>believe<\/em> to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples.<\/p>\n<p>In the Gospel of John, the verb translated “believe” is often followed by the Greek preposition <span class=\"greek\" lang=\"el\">eis<\/span> (“into”). No parallel exists for this combination in ancient Greek usage. For John, faith is not a status, but an investment in the person of Jesus. Faith means accepting who Jesus is and what he claims to be. Faith constitutes a commitment to let his call change the way we live. Faith is the work God wants from us (John 6:29), demonstrated as we abide in Jesus’ word, as we love him, and as we obey his commands (John 8:31; 15:1-17; see 1 Jn 5:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; Isa 28:16; Mark 1:15; 9:23-24; John 1:12-13; 3:10-18; 5:24; 6:35-36; 7:38; 9:35-38; 11:25-27; 12:37; 20:25-31; Acts 10:43; 13:39; Rom 1:16; 10:9-10; Heb 4:3<\/p>","summary_ro":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","summary_en":"“Belief” in the Gospel of John Believing occupies a central place in John’s Gospel. John does not use the noun faith that appears frequently elsewhere in the New Testament (e.g., see Matt 8:8-10; Mark 11:22; Acts 20:21; Rom 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to underscore that faith is not simply a static dogma, but is dynamic, requiring action. In John’s Gospel, “believing” in Jesus is the trait of all true disciples. In the Gospel of ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150625,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"By Faith","title_en":"By Faith","content_ro":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","content_en":"<h3>By Faith<\/h3>\n<p>Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith.<\/p>\n<p>Hebrews 11, one of the most loved passages of Scripture, provides an extensive essay on faith. It describes faith as involving confident action in response to what God has made known. As seen in the examples listed throughout the chapter, faith comes into play in a variety of life’s circumstances. The results of faith also vary. Some people get rescued, achieve success in life, and get some of what God has promised in their lifetimes. Others get mocked, beaten, tortured, put in prison, and killed. Faith is sometimes rewarded sooner and sometimes later, but regardless, people of faith anticipate the rewards because of their confidence in God’s character.<\/p>\n<p>What does it mean to live by faith? It means that in our various circumstances we live out our belief “that God exists and that he rewards those who sincerely seek him” (11:6). Those who live by faith take confident action based on what God has revealed about his character, seeking to do his will in all things.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:6; 2 Chr 20:20; Hab 2:4; Matt 9:29; 21:21; Luke 8:50; John 3:16, 36; 5:24; 11:25; 12:46; 20:30-31; Rom 5:1; 10:9, 17; Gal 3:6; 5:6; 1 Tim 1:19; 6:12; Heb 10:22, 38; 11:1-40; Jas 1:5-6; 2:14-26; 1 Jn 3:23; 5:4<\/p>","summary_ro":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","summary_en":"By Faith Faith is a foundational theme in Scripture, yet misconceptions about faith abound. Some see faith as meaning any form of spirituality (“he\/she is a person of faith”). Others understand it as a resolute belief that something good is going to happen to them—it is a ticket to health and wealth. Still others think that faith is a blind leap against known facts. None of these ideas constitutes biblical faith. Hebrews 11, one of the most loved passages of Scripture, provides an extensive e...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150694,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Holiness of God’s People","title_en":"The Holiness of God’s People","content_ro":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","content_en":"<h3>The Holiness of God’s People<\/h3>\n<p>God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before coming to Christ.<\/p>\n<p>At the heart of the lifestyle that God demanded of his people under the old covenant was the requirement that they be holy as God is holy (see Lev 19:2). God had rescued them from the domination of a cruel, foreign nation who served other gods; now they were to live as God’s people in the new land to which he was bringing them.<\/p>\n<p>Peter applies the same requirement to God’s people of the new covenant, those who have come to God through faith in Jesus Christ: “You must be holy in everything you do, just as God who chose you is holy” (1 Pet 1:15). This holiness has both a negative and a positive side. Negatively, to be holy is to separate <em>from<\/em> this world, to avoid the ways of thinking and acting that characterize people who do not know God. We turn away from our old sinful, pre-Christian lifestyle. As a result, God’s people truly are “temporary residents” (1 Pet 1:17)—their values do not stem simply from this present world. Positively, to be holy is also to be separate <em>for<\/em> God; it means that we imitate our Father and live out the values of our new homeland, the Kingdom of God.<\/p>\n<p>Believers in Christ have been set free from the old, meaningless life and its values. We are to live as obedient children of our heavenly Father (1 Pet 1:14). Our Father has not only redeemed us in his love; he also, like a human father, disciplines his children. He will judge us “according to what [we] do” (1:17). For this reason, we must live before God in “reverent fear” (1:17), recognizing his holiness and majesty, and seeking by faith to express his holy character in our lives. The life of holiness is not merely an option for believers: We are justified by our faith, but authentic faith must always reveal itself in works of holiness that please our Father (see Jas 2:14-26).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 10:3; 11:44-45; 19:2; Isa 29:17-24; 1 Cor 6:9-20; Heb 12:1-13; 1 Pet 1:15-18; Rev 21:5-8; 22:14-15<\/p>","summary_ro":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","summary_en":"The Holiness of God’s People God called on the people of Israel to be holy because he had ransomed them from their slavery in Egypt (see Lev 11:45). He has also ransomed us through Jesus Christ, who paid the price to release us from slavery to sin and death (1 Pet 1:18). God has paid the ultimate price to set us free: He has given “the precious blood of Christ, the sinless, spotless Lamb of God” (1:19). He has purchased our freedom from the empty way of life that people experience before comi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":5775,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Brother","title_en":"Brother","content_ro":"<h3>BROTHER<\/h3>\n<p>Man or boy in his relationship to the other children of his parents; also a close male friend or fellow member of the same race, creed, profession, organization, and the like; a kinsman.<\/p>\n<p>In the OT the Hebrew word translated “brother” describes the relationship between male children who have at least one parent in common. Joseph and Benjamin were children of Jacob and Rachel (Gn 35:24), but the other sons born to Jacob are also called Joseph’s brothers (42:6). The love Joseph had for Benjamin is not always found between brothers. Cain killed his brother Abel (4:8), and Esau hated his brother, Jacob (27:41). A brother may be a bad influence (Dt 13:6-7), but ideally he is one who helps in times of need (Prv 17:17). The law of levirate marriage required that if a man died leaving a childless widow, the man’s brother had to raise up children through her to perpetuate the family name (Dt 25:5).<\/p>\n<p>David spoke affectionately of his “brother” Jonathan, although they were not related (2 Sm 1:26). A fellow Israelite could be called brother. The relationship required certain obligations: money could not be loaned to a brother at interest, and a brother could not be enslaved (Lv 25:35-43).<\/p>\n<p>In the NT the Greek word is used to describe natural brothers, such as Andrew and Peter (Jn 1:41). Four brothers of Jesus are named (Mk 6:3). (The Roman Catholic view is that they were really Jesus’ cousins, but the Greek language has several words for cousin, and the word “brother” is used here; thus, it refers either to children or foster children of Mary and Joseph.) Jesus’ brothers did not believe in him at first (Jn 7:5), but after the resurrection they were meeting with the Christian community (Acts 1:14). Jesus taught that his disciples had one Father (God) and were therefore brothers (Mt 23:8-9), and he graciously identified himself with the disciples as their brother (28:10).<\/p>\n<p>Early in the history of the church it became customary for Christians to address one another as brother (Acts 9:17; Col 1:1); on two occasions the Christian community is called “the brotherhood” (1 Pt 2:17; 5:9, <span>rsv<\/span>). Specific duties and responsibilities accompany Christian brotherhood. A Christian’s love for his brother will be demonstrated in the restraint of sexual passions (1 Thes 4:6), provision of material goods when needed (Jas 2:15-16), and determination not to offend (Rom 14:13). A Christian must not “go to law” against a brother (1 Cor 6:5-6), but brothers must resolve their problems either personally or within the church group (Mt 18:15-17). The relationship between Christians is significant because a Christian cannot offer worship to God if he is out of harmony with his brother (Mt 5:23-24).<\/p>\n<p><em>See also<\/em> Family Life and Relations; Brothers (and Sisters).<\/p>","content_en":"<h3>BROTHER<\/h3>\n<p>Man or boy in his relationship to the other children of his parents; also a close male friend or fellow member of the same race, creed, profession, organization, and the like; a kinsman.<\/p>\n<p>In the OT the Hebrew word translated “brother” describes the relationship between male children who have at least one parent in common. Joseph and Benjamin were children of Jacob and Rachel (Gn 35:24), but the other sons born to Jacob are also called Joseph’s brothers (42:6). The love Joseph had for Benjamin is not always found between brothers. Cain killed his brother Abel (4:8), and Esau hated his brother, Jacob (27:41). A brother may be a bad influence (Dt 13:6-7), but ideally he is one who helps in times of need (Prv 17:17). The law of levirate marriage required that if a man died leaving a childless widow, the man’s brother had to raise up children through her to perpetuate the family name (Dt 25:5).<\/p>\n<p>David spoke affectionately of his “brother” Jonathan, although they were not related (2 Sm 1:26). A fellow Israelite could be called brother. The relationship required certain obligations: money could not be loaned to a brother at interest, and a brother could not be enslaved (Lv 25:35-43).<\/p>\n<p>In the NT the Greek word is used to describe natural brothers, such as Andrew and Peter (Jn 1:41). Four brothers of Jesus are named (Mk 6:3). (The Roman Catholic view is that they were really Jesus’ cousins, but the Greek language has several words for cousin, and the word “brother” is used here; thus, it refers either to children or foster children of Mary and Joseph.) Jesus’ brothers did not believe in him at first (Jn 7:5), but after the resurrection they were meeting with the Christian community (Acts 1:14). Jesus taught that his disciples had one Father (God) and were therefore brothers (Mt 23:8-9), and he graciously identified himself with the disciples as their brother (28:10).<\/p>\n<p>Early in the history of the church it became customary for Christians to address one another as brother (Acts 9:17; Col 1:1); on two occasions the Christian community is called “the brotherhood” (1 Pt 2:17; 5:9, <span>rsv<\/span>). Specific duties and responsibilities accompany Christian brotherhood. A Christian’s love for his brother will be demonstrated in the restraint of sexual passions (1 Thes 4:6), provision of material goods when needed (Jas 2:15-16), and determination not to offend (Rom 14:13). A Christian must not “go to law” against a brother (1 Cor 6:5-6), but brothers must resolve their problems either personally or within the church group (Mt 18:15-17). The relationship between Christians is significant because a Christian cannot offer worship to God if he is out of harmony with his brother (Mt 5:23-24).<\/p>\n<p><em>See also<\/em> Family Life and Relations; Brothers (and Sisters).<\/p>","summary_ro":"BROTHER Man or boy in his relationship to the other children of his parents; also a close male friend or fellow member of the same race, creed, profession, organization, and the like; a kinsman. In the OT the Hebrew word translated “brother” describes the relationship between male children who have at least one parent in common. Joseph and Benjamin were children of Jacob and Rachel (Gn 35:24), but the other sons born to Jacob are also called Joseph’s brothers (42:6). The love Joseph had for B...","summary_en":"BROTHER Man or boy in his relationship to the other children of his parents; also a close male friend or fellow member of the same race, creed, profession, organization, and the like; a kinsman. In the OT the Hebrew word translated “brother” describes the relationship between male children who have at least one parent in common. Joseph and Benjamin were children of Jacob and Rachel (Gn 35:24), but the other sons born to Jacob are also called Joseph’s brothers (42:6). The love Joseph had for B...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5792,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Brothers (and Sisters)","title_en":"Brothers (and Sisters)","content_ro":"<h3>BROTHERS (<span>and Sisters<\/span>)<\/h3>\n<p>Designation of those in the household of God. Good evidence exists that Jews at the time of Jesus frequently referred to themselves as brothers (Acts 2:29, 37; 7:2; 22:5; 28:21; Rom 9:3). From the beginning it seemed natural for Jewish Christians to call each other “brothers” (that is, “siblings”—the term included both male and female; Acts 1:15-16; 9:30; 11:1). Members of gentile religious communities also called each other brothers, so the name found a home in the gentile churches as well (Acts 17:14; Rom 1:13; 1 Cor 1:1, 10; plus dozens of other places in Paul’s letters to gentile churches). In fact, along with “disciple” (in Acts) and “saint” (always plural in the writings of Paul and the book of Revelation), it was one of the most popular names for Christians and the only one used in James and 1 John.<\/p>\n<p>Each Christian was called “brother,” and the Christians collectively were “the brothers.” The name stressed the intimacy of the Christian community. That is, the relationship of believers to one another was as close as that of blood kin (closer, in fact—Mk 10:23-31). In 1 John and James the name underlines the claim that poorer Christians have upon those better off (Jas 2:15; 1 Jn 3:10-18; 4:20-21). It also points to equality among members of the Christian community.<\/p>","content_en":"<h3>BROTHERS (<span>and Sisters<\/span>)<\/h3>\n<p>Designation of those in the household of God. Good evidence exists that Jews at the time of Jesus frequently referred to themselves as brothers (Acts 2:29, 37; 7:2; 22:5; 28:21; Rom 9:3). From the beginning it seemed natural for Jewish Christians to call each other “brothers” (that is, “siblings”—the term included both male and female; Acts 1:15-16; 9:30; 11:1). Members of gentile religious communities also called each other brothers, so the name found a home in the gentile churches as well (Acts 17:14; Rom 1:13; 1 Cor 1:1, 10; plus dozens of other places in Paul’s letters to gentile churches). In fact, along with “disciple” (in Acts) and “saint” (always plural in the writings of Paul and the book of Revelation), it was one of the most popular names for Christians and the only one used in James and 1 John.<\/p>\n<p>Each Christian was called “brother,” and the Christians collectively were “the brothers.” The name stressed the intimacy of the Christian community. That is, the relationship of believers to one another was as close as that of blood kin (closer, in fact—Mk 10:23-31). In 1 John and James the name underlines the claim that poorer Christians have upon those better off (Jas 2:15; 1 Jn 3:10-18; 4:20-21). It also points to equality among members of the Christian community.<\/p>","summary_ro":"BROTHERS (and Sisters) Designation of those in the household of God. Good evidence exists that Jews at the time of Jesus frequently referred to themselves as brothers (Acts 2:29, 37; 7:2; 22:5; 28:21; Rom 9:3). From the beginning it seemed natural for Jewish Christians to call each other “brothers” (that is, “siblings”—the term included both male and female; Acts 1:15-16; 9:30; 11:1). Members of gentile religious communities also called each other brothers, so the name found a home in the gen...","summary_en":"BROTHERS (and Sisters) Designation of those in the household of God. Good evidence exists that Jews at the time of Jesus frequently referred to themselves as brothers (Acts 2:29, 37; 7:2; 22:5; 28:21; Rom 9:3). From the beginning it seemed natural for Jewish Christians to call each other “brothers” (that is, “siblings”—the term included both male and female; Acts 1:15-16; 9:30; 11:1). Members of gentile religious communities also called each other brothers, so the name found a home in the gen...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30870,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Poor","title_en":"the Poor","content_ro":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","content_en":"<h3>POOR, T<span>he<\/span><\/h3>\n<p>Those lacking material wealth.<\/p>\n<p class=\"h2\" id=\"PovertyasaBadThing\">Poverty as a Bad Thing<\/p>\n<p>At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so if there was poverty, that must mean that somewhere the rules were being broken.<\/p>\n<p>Whether a person’s poverty was due to his or her own sin or to someone else’s, the OT saw it as an evil to be combated, and the law made many provisions for the relief of it (e.g., Ex 22:21-27; Lv 19:9-10; Dt 15:1-15; 24:10-22). God cared for the needy and expected his people to do the same.<\/p>\n<p>During the period between the testaments, that care continued to be exercised within Jewish communities scattered around the Mediterranean, and it was in due course taken up as a practical responsibility by the Christian church (Acts 11:29; 24:17; Rom 15:26; 1 Cor 16:1; Gal 2:10; Jas 2:15-16; 1 Jn 3:17); for Christians also, the giving of alms was a duty plainly expected by their Lord (Mt 6:2-4; Lk 12:33). It was not really a primitive communism that the early church practiced, for had they renounced personal possessions, they could not have done what they in fact did—namely, to <em>give<\/em> in cash or in kind “as any had need” (Acts 2:45; 4:35).<\/p>\n<p>Poverty, then, although it provides the wealthy with a chance to show the virtue of generosity, is in itself (in the NT as in the OT) a bad thing.<\/p>\n<p class=\"h2\" id=\"PovertyasaGoodThing\">Poverty as a Good Thing<\/p>\n<p>As we can see, there is a certain sense in which righteousness will make people prosperous and sin will make them poor. But ordinary life is more complicated than that. Psalms 1 and 112, referred to above, show only one side of the matter. What about the prosperity of the wicked (Ps 73:3) and its corollary, the person who is righteous yet poor? The answer of Scripture (e.g., Jb 21; Pss 37, 49, 73) is that the wealth of bad people is a fleeting thing and that the righteous, though poor in worldly goods, have spiritual riches.<\/p>\n<p>This thought—that far from being prosperous, the good person may often be poor—is sometimes curiously inverted. The righteous may be poor, but Scripture sometimes appears to reckon that to be poor is to be righteous. Of course, it is not automatically so (Prv 30:8-9), but such references are frequent enough, especially in the Psalms (e.g., Pss 9:18; 10:14; 12:5; 34:6; 35:10; 74:19), to deserve careful consideration. And on reflection, they are not so strange. As God is specially concerned about the poor, so the poor may be specially concerned about God, for two good reasons. First, if there was poverty in Israel, it was because those with power were misusing it; therefore, the poor would claim God’s help first because it is his rule that was being flouted, and he must vindicate himself. And second, poverty turns people to God because in those circumstances there is no one else to turn to. In this way “poor” becomes almost a technical term. “The poor” are the humble, and the humble are the godly (Pss 10:17; 14:5-6; 37:11; Zep 3:12-13). Just as being rich can foster self-indulgence, self-confidence, pride, and the despising and oppression of one’s fellow human beings, so being poor should encourage the opposite virtues.<\/p>\n<p>Instead of being an evil to be shunned, poverty thus becomes an ideal to be sought. Following the OT use of “the poor” and “the pious” as almost interchangeable terms, personal property was renounced by many Jews during the period between the testaments. Among them were the sect of the Essenes and the related community that was set up at Qumran near the Dead Sea. The latter actually called themselves “The Poor.” This tradition continued into NT times. Possibly “the poor” at Jerusalem means a definite group within the church there (or even the Jerusalem church as a whole; Rom 15:26; Gal 2:10). Certainly there emerged later a Jewish-Christian sect called the “Ebionites” (from a Hebrew word for “poor”).<\/p>\n<p>The NT teaches clearly, of course, that what really matters is the attitude of the heart. It is quite possible to be poor yet grasping, or rich yet generous. Even so, with the OT background outlined above, the general sense of these words in the Gospels is that rich = bad, poor = good. On the one hand, the Sadducees are rich in worldly wealth and the Pharisees in spiritual pride, and men of property are selfish, foolish, and in grave spiritual peril (Mk 10:23; Lk 12:13-21; 16:19-31). On the other hand, it is devout and simple folk, like Jesus’s own family and friends, who generally represent the poor.<\/p>\n<p>In truth, therefore, the two versions of the first beatitude (Matthew’s and Luke’s) amount to the same thing. Matthew’s has the depth: “Blessed are the poor in spirit” (Mt 5:3). But Luke’s has the breadth. When he says simply “Blessed are you poor” (Lk 6:20), he means those who in their need—in <em>any<\/em> kind of need—turn to the Lord. It was to bring the gospel to such people that Christ came into the world (Mt 11:5; Lk 4:18). Jesus Christ himself embodies the same ideal. As Paul put it, “Though he was very rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Cor 8:9, <span>nlt<\/span>). Our helpless poverty is an evil from which he comes to rescue us; his deliberately chosen poverty is the glorious means by which he does so.<\/p>\n<p><em>See also<\/em> Alms; Riches; Righteousness; Wages; Wealth.<\/p>","summary_ro":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","summary_en":"POOR, The Those lacking material wealth. Poverty as a Bad Thing At times the Bible gives a very simple explanation of why people are rich or poor. If a person delights in the law of the Lord, he or she will get wealth and riches. Such people will prosper in everything they do (Pss 1:3; 112:3). With regard to Israel in OT days, these ideas are not quite so naive as they might seem. There was indeed a connection between sin and poverty. Israelite society was built on rules laid down by God, so ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:15","title_en":"Study Note: Iacov 2:15","content_ro":"<p><strong>2:15-16<\/strong> <em>Suppose you see:<\/em> As in 2:2-4, James gives an illustration of “faith” that is useless. • <em>no food or clothing:<\/em> In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • <em>stay warm and eat well:<\/em> This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (action), it is an empty wish.<\/p>","content_en":"<p><strong>2:15-16<\/strong> <em>Suppose you see:<\/em> As in 2:2-4, James gives an illustration of “faith” that is useless. • <em>no food or clothing:<\/em> In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • <em>stay warm and eat well:<\/em> This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (action), it is an empty wish.<\/p>","summary_ro":"2:15-16 Suppose you see: As in 2:2-4, James gives an illustration of “faith” that is useless. • no food or clothing: In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • stay warm and eat well: This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (a...","summary_en":"2:15-16 Suppose you see: As in 2:2-4, James gives an illustration of “faith” that is useless. • no food or clothing: In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • stay warm and eat well: This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (a...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86635,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:15","title_en":"Study Note: Iacov 2:15","content_ro":"<p><strong>2:15-16<\/strong> <em>Suppose you see:<\/em> As in 2:2-4, James gives an illustration of “faith” that is useless. • <em>no food or clothing:<\/em> In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • <em>stay warm and eat well:<\/em> This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (action), it is an empty wish.<\/p>","content_en":"<p><strong>2:15-16<\/strong> <em>Suppose you see:<\/em> As in 2:2-4, James gives an illustration of “faith” that is useless. • <em>no food or clothing:<\/em> In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • <em>stay warm and eat well:<\/em> This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (action), it is an empty wish.<\/p>","summary_ro":"2:15-16 Suppose you see: As in 2:2-4, James gives an illustration of “faith” that is useless. • no food or clothing: In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • stay warm and eat well: This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (a...","summary_en":"2:15-16 Suppose you see: As in 2:2-4, James gives an illustration of “faith” that is useless. • no food or clothing: In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • stay warm and eat well: This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (a...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114261,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:15","title_en":"Study Note: Iacov 2:15","content_ro":"<p><strong>2:15-16<\/strong> <em>Suppose you see:<\/em> As in 2:2-4, James gives an illustration of “faith” that is useless. • <em>no food or clothing:<\/em> In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • <em>stay warm and eat well:<\/em> This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (action), it is an empty wish.<\/p>","content_en":"<p><strong>2:15-16<\/strong> <em>Suppose you see:<\/em> As in 2:2-4, James gives an illustration of “faith” that is useless. • <em>no food or clothing:<\/em> In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • <em>stay warm and eat well:<\/em> This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (action), it is an empty wish.<\/p>","summary_ro":"2:15-16 Suppose you see: As in 2:2-4, James gives an illustration of “faith” that is useless. • no food or clothing: In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • stay warm and eat well: This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (a...","summary_en":"2:15-16 Suppose you see: As in 2:2-4, James gives an illustration of “faith” that is useless. • no food or clothing: In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • stay warm and eat well: This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (a...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141887,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:15","title_en":"Study Note: Iacov 2:15","content_ro":"<p><strong>2:15-16<\/strong> <em>Suppose you see:<\/em> As in 2:2-4, James gives an illustration of “faith” that is useless. • <em>no food or clothing:<\/em> In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • <em>stay warm and eat well:<\/em> This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (action), it is an empty wish.<\/p>","content_en":"<p><strong>2:15-16<\/strong> <em>Suppose you see:<\/em> As in 2:2-4, James gives an illustration of “faith” that is useless. • <em>no food or clothing:<\/em> In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • <em>stay warm and eat well:<\/em> This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (action), it is an empty wish.<\/p>","summary_ro":"2:15-16 Suppose you see: As in 2:2-4, James gives an illustration of “faith” that is useless. • no food or clothing: In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • stay warm and eat well: This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (a...","summary_en":"2:15-16 Suppose you see: As in 2:2-4, James gives an illustration of “faith” that is useless. • no food or clothing: In first-century Palestine and the Roman world in general, many poverty-stricken persons lacked the bare necessities of life. • stay warm and eat well: This sentence probably expresses a presumption that God would provide the needs of the poor person. The speaker might suppose that what is needed is simply an expression of faith that it will happen. But without participation (a...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65226,"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":92852,"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":120478,"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":148104,"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}],"16":[{"id":5359,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Body","title_en":"Body","content_ro":"<h3>BODY<\/h3>\n<p>Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “bodies” of spiritual beings—of the cherubim in Ezekiel’s vision (Ez 1:11) and of an angel (Dn 10:6). Jeremiah spoke of the bodies of pagan gods, referring to their images in the form of idols (Jer 10:1-16). Such usages indicate that the Hebrews thought of all beings, whether heavenly or earthly, as embodied.<\/p>\n<p>At times, the word “body” is close to the meaning of “flesh,” and frequently the same Hebrew word lies behind both terms. “Body” is man in his total physical experience. “Flesh” is generally used to refer to the sinfulness or creatureliness of man.<\/p>\n<p>Human beings have bodies and a bodily existence; each person also has a spirit and a spiritual dimension in life. But in Scripture the two are not set over against each other or viewed as separate “parts” of man. The body is not seen as a hindrance to the soul (as in much Greek thought). Not until the intertestamental period did Jewish writers begin to speak of the body as evil or as something set over against the soul.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Though “body” is used in the NT in the same ways as in the OT, the concept is given new significance. The body of Jesus (i.e., his corpse) was taken down from the cross (Mk 15:43). A body could experience illness and healing (5:29) and needed to be clothed (Jas 2:16); yet the body (i.e., physical life) is more than clothing (Mt 6:25). Jesus said not to fear those who kill the body but cannot kill the soul; rather, fear those who can destroy both soul and body in hell (10:28).<\/p>\n<p>At the Lord’s Supper Jesus said with reference to the bread, “This is my body,” and then added—with the cup in his hand—“This is my blood” (Mk 14:22, 24). Those terms from the OT sacrificial system were intended to underscore the sacrificial significance of Jesus’ death. Under both the old and new covenants, a real, physical life was offered in death for the sake of the “covenant people.”<\/p>\n<p>The apostle Paul made the term “body” a fundamental reference in the understanding of Christian experience. Most of the NT references to “body” are in his letters.<\/p>\n<h5>The Sinful Body<\/h5>\n<p>In Romans 6:6 Paul spoke of the destruction of the “sinful body.” The phrase did not mean that the body itself is sinful, as though sin is in some way tied to physical matter. Neither did it refer to some entity, sin, thought to dwell within human nature. Nor did it personify sin. Rather, the phrase referred to the physical life of human beings—life on earth—which is dominated by sin’s influence. In Christian conversion Paul saw that familiar pattern of human experience being destroyed. To link sin with the body is only to recognize that human beings in their earthly life (“life in the body”) are pervasively sinful. After describing the awful conflict in human experience, Paul cried out, “Who will deliver me from this body of death?” (Rom 7:24, <span>rsv<\/span>). Human life, “spoiled” by sin and its consequences at every point, requires Christ’s redemption (7:25–8:4).<\/p>\n<h5>The Body of the Believer<\/h5>\n<p>In conversion, believers are said by Paul to experience not only the “saving of the soul” but also the transformation of present life. They have died to sin and have been freed from sin’s bondage. Paul therefore called for holiness of life “in the flesh.” “Let not sin therefore reign in your mortal bodies, to make you obey their passions” (Rom 6:12, <span>rsv<\/span>). Righteousness, not sin, is to govern a Christian’s physical experience. The social and personal lives of believers are to be characterized by holiness. Believers are in the world (Jn 17:11) and are to live for God in the world (i.e., in their bodily existence); they are not to be indifferent to the world.<\/p>\n<p>Physical, earthly life thus takes on new significance. Paul told Christians to present their bodies as a living sacrifice (Rom 12:1). Each individual human life is to be a “living sacrifice” to God. Far from deprecating earthly existence, Paul saw that in Christ it had new potential. The reason is that the Holy Spirit is found there. “Your body is a temple of the Holy Spirit within you, which you have from God” (1 Cor 6:19, <span>rsv<\/span>). That affirmation is not to be read materialistically, as though the Spirit takes up residence in certain tissues; “body” means one’s whole physical, earthly existence.<\/p>\n<p>Paul also anticipated an ultimate transformation of life in the body through Christ. He spoke of the “redemption of our bodies” (Rom 8:23) and of the transformation of “our lowly bodies to be like his glorious body” (Phil 3:21). The Bible, although it has a realistic view of human sin and physical deterioration, does not share the pessimism of worldviews that seek escape from the world.<\/p>\n<h5>The Resurrection Body<\/h5>\n<p>The possible separation of body and soul did not occur to the Hebrew mind. Biblically, life beyond death is not bodiless but an existence for which a “new body” is prepared. Though Paul raised many questions in 1 Corinthians 15:35-57, it is clear that he saw continuity between the earthly body and the resurrection body. “It is sown a physical body, it is raised a spiritual body” (v 44). That expression may be derived in large part from the experience of Jesus, whose dead body was not only brought to life but also transformed so that it was not bound by earth. His resurrection body was derived from the earthly. But Paul was sure that in the promised resurrection, life would return to the body without its present limitations and with new manifestations. Death, said Paul, is thereby “swallowed up in victory” (v 54).<\/p>\n<p><em>See also<\/em> Resurrection; Body of Christ; Church; Man.<\/p>","content_en":"<h3>BODY<\/h3>\n<p>Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “bodies” of spiritual beings—of the cherubim in Ezekiel’s vision (Ez 1:11) and of an angel (Dn 10:6). Jeremiah spoke of the bodies of pagan gods, referring to their images in the form of idols (Jer 10:1-16). Such usages indicate that the Hebrews thought of all beings, whether heavenly or earthly, as embodied.<\/p>\n<p>At times, the word “body” is close to the meaning of “flesh,” and frequently the same Hebrew word lies behind both terms. “Body” is man in his total physical experience. “Flesh” is generally used to refer to the sinfulness or creatureliness of man.<\/p>\n<p>Human beings have bodies and a bodily existence; each person also has a spirit and a spiritual dimension in life. But in Scripture the two are not set over against each other or viewed as separate “parts” of man. The body is not seen as a hindrance to the soul (as in much Greek thought). Not until the intertestamental period did Jewish writers begin to speak of the body as evil or as something set over against the soul.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Though “body” is used in the NT in the same ways as in the OT, the concept is given new significance. The body of Jesus (i.e., his corpse) was taken down from the cross (Mk 15:43). A body could experience illness and healing (5:29) and needed to be clothed (Jas 2:16); yet the body (i.e., physical life) is more than clothing (Mt 6:25). Jesus said not to fear those who kill the body but cannot kill the soul; rather, fear those who can destroy both soul and body in hell (10:28).<\/p>\n<p>At the Lord’s Supper Jesus said with reference to the bread, “This is my body,” and then added—with the cup in his hand—“This is my blood” (Mk 14:22, 24). Those terms from the OT sacrificial system were intended to underscore the sacrificial significance of Jesus’ death. Under both the old and new covenants, a real, physical life was offered in death for the sake of the “covenant people.”<\/p>\n<p>The apostle Paul made the term “body” a fundamental reference in the understanding of Christian experience. Most of the NT references to “body” are in his letters.<\/p>\n<h5>The Sinful Body<\/h5>\n<p>In Romans 6:6 Paul spoke of the destruction of the “sinful body.” The phrase did not mean that the body itself is sinful, as though sin is in some way tied to physical matter. Neither did it refer to some entity, sin, thought to dwell within human nature. Nor did it personify sin. Rather, the phrase referred to the physical life of human beings—life on earth—which is dominated by sin’s influence. In Christian conversion Paul saw that familiar pattern of human experience being destroyed. To link sin with the body is only to recognize that human beings in their earthly life (“life in the body”) are pervasively sinful. After describing the awful conflict in human experience, Paul cried out, “Who will deliver me from this body of death?” (Rom 7:24, <span>rsv<\/span>). Human life, “spoiled” by sin and its consequences at every point, requires Christ’s redemption (7:25–8:4).<\/p>\n<h5>The Body of the Believer<\/h5>\n<p>In conversion, believers are said by Paul to experience not only the “saving of the soul” but also the transformation of present life. They have died to sin and have been freed from sin’s bondage. Paul therefore called for holiness of life “in the flesh.” “Let not sin therefore reign in your mortal bodies, to make you obey their passions” (Rom 6:12, <span>rsv<\/span>). Righteousness, not sin, is to govern a Christian’s physical experience. The social and personal lives of believers are to be characterized by holiness. Believers are in the world (Jn 17:11) and are to live for God in the world (i.e., in their bodily existence); they are not to be indifferent to the world.<\/p>\n<p>Physical, earthly life thus takes on new significance. Paul told Christians to present their bodies as a living sacrifice (Rom 12:1). Each individual human life is to be a “living sacrifice” to God. Far from deprecating earthly existence, Paul saw that in Christ it had new potential. The reason is that the Holy Spirit is found there. “Your body is a temple of the Holy Spirit within you, which you have from God” (1 Cor 6:19, <span>rsv<\/span>). That affirmation is not to be read materialistically, as though the Spirit takes up residence in certain tissues; “body” means one’s whole physical, earthly existence.<\/p>\n<p>Paul also anticipated an ultimate transformation of life in the body through Christ. He spoke of the “redemption of our bodies” (Rom 8:23) and of the transformation of “our lowly bodies to be like his glorious body” (Phil 3:21). The Bible, although it has a realistic view of human sin and physical deterioration, does not share the pessimism of worldviews that seek escape from the world.<\/p>\n<h5>The Resurrection Body<\/h5>\n<p>The possible separation of body and soul did not occur to the Hebrew mind. Biblically, life beyond death is not bodiless but an existence for which a “new body” is prepared. Though Paul raised many questions in 1 Corinthians 15:35-57, it is clear that he saw continuity between the earthly body and the resurrection body. “It is sown a physical body, it is raised a spiritual body” (v 44). That expression may be derived in large part from the experience of Jesus, whose dead body was not only brought to life but also transformed so that it was not bound by earth. His resurrection body was derived from the earthly. But Paul was sure that in the promised resurrection, life would return to the body without its present limitations and with new manifestations. Death, said Paul, is thereby “swallowed up in victory” (v 54).<\/p>\n<p><em>See also<\/em> Resurrection; Body of Christ; Church; Man.<\/p>","summary_ro":"BODY Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life. In the Old Testament The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “b...","summary_en":"BODY Term used biblically in several different ways, including certain metaphorical or theological expressions. Many of the biblical references illustrate special features of Hebrew thought about human life. In the Old Testament The OT writers used a number of Hebrew words translated “body” in English versions, mostly with reference to physical life. The body suffers; it is plagued with illness or is injured. Sometimes it is dead, that is, a corpse or carcass. Reference is even made to the “b...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29372,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":40142,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Paul and James on Justification","title_en":"and James on Justification, Paul","content_ro":"<h3>Paul and James on Justification<\/h3>\n<blockquote><p>The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, <span>rsv<\/span>). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed:<\/p><\/blockquote>\n<p>(1) Paul and James are faced with two completely opposite crises. Paul is compelled to oppose a legalism that made the law the basis for righteousness and enabled one to stand justified before God. The legalists were trying to maintain the law of Moses (in particular the obligation of circumcision) for those who would be justified. For these, the law was front and center. James, on the other hand, seeks to cope with an antinomianism that shows no concern for the law of God and says that faith is enough. For these persons the law is of no consequence. Paul’s opponents would put the law at the heart of justification, so Paul’s response is expressed largely in negative terms: “No one will be justified by works of the law” (Rom 3:20). The opponents of James remove the law altogether and negate the significance or meaning of works in the name of faith. As a result James speaks positively of the law in relation to faith.<\/p>\n<p>(2) When Paul and James speak of “works,” they speak of different concepts. Paul is speaking of works of the law, that is, works as an expression of the law, or what might be called “law-works” (Rom 3:20). James, on the other hand, never speaks of works of the law but rather of works that give expression to faith, or what might be called “faith-works.” James regards faith without works as dead—that is, as no faith at all (Jas 2:17). For him faith is expressed and perfected by works. Paul and James both affirm that one comes into, and continues in, living relationship to God through faith—apart from the law but not without the love and obedience that is born of faith.<\/p>","content_en":"<h3>Paul and James on Justification<\/h3>\n<blockquote><p>The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, <span>rsv<\/span>). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed:<\/p><\/blockquote>\n<p>(1) Paul and James are faced with two completely opposite crises. Paul is compelled to oppose a legalism that made the law the basis for righteousness and enabled one to stand justified before God. The legalists were trying to maintain the law of Moses (in particular the obligation of circumcision) for those who would be justified. For these, the law was front and center. James, on the other hand, seeks to cope with an antinomianism that shows no concern for the law of God and says that faith is enough. For these persons the law is of no consequence. Paul’s opponents would put the law at the heart of justification, so Paul’s response is expressed largely in negative terms: “No one will be justified by works of the law” (Rom 3:20). The opponents of James remove the law altogether and negate the significance or meaning of works in the name of faith. As a result James speaks positively of the law in relation to faith.<\/p>\n<p>(2) When Paul and James speak of “works,” they speak of different concepts. Paul is speaking of works of the law, that is, works as an expression of the law, or what might be called “law-works” (Rom 3:20). James, on the other hand, never speaks of works of the law but rather of works that give expression to faith, or what might be called “faith-works.” James regards faith without works as dead—that is, as no faith at all (Jas 2:17). For him faith is expressed and perfected by works. Paul and James both affirm that one comes into, and continues in, living relationship to God through faith—apart from the law but not without the love and obedience that is born of faith.<\/p>","summary_ro":"Paul and James on Justification The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, rsv). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed: (1) Paul and James are faced with two completely opposi...","summary_en":"Paul and James on Justification The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, rsv). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed: (1) Paul and James are faced with two completely opposi...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":59010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:18","title_en":"Study Note: Iacov 2:18","content_ro":"<p><strong>2:18-19<\/strong> James demonstrates the futility of believing that something is true without acting upon it. • <em>Now someone may argue:<\/em> James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).<\/p>","content_en":"<p><strong>2:18-19<\/strong> James demonstrates the futility of believing that something is true without acting upon it. • <em>Now someone may argue:<\/em> James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).<\/p>","summary_ro":"2:18-19 James demonstrates the futility of believing that something is true without acting upon it. • Now someone may argue: James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).","summary_en":"2:18-19 James demonstrates the futility of believing that something is true without acting upon it. • Now someone may argue: James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:18","title_en":"Study Note: Iacov 2:18","content_ro":"<p><strong>2:18-19<\/strong> James demonstrates the futility of believing that something is true without acting upon it. • <em>Now someone may argue:<\/em> James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).<\/p>","content_en":"<p><strong>2:18-19<\/strong> James demonstrates the futility of believing that something is true without acting upon it. • <em>Now someone may argue:<\/em> James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).<\/p>","summary_ro":"2:18-19 James demonstrates the futility of believing that something is true without acting upon it. • Now someone may argue: James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).","summary_en":"2:18-19 James demonstrates the futility of believing that something is true without acting upon it. • Now someone may argue: James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114262,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:18","title_en":"Study Note: Iacov 2:18","content_ro":"<p><strong>2:18-19<\/strong> James demonstrates the futility of believing that something is true without acting upon it. • <em>Now someone may argue:<\/em> James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).<\/p>","content_en":"<p><strong>2:18-19<\/strong> James demonstrates the futility of believing that something is true without acting upon it. • <em>Now someone may argue:<\/em> James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).<\/p>","summary_ro":"2:18-19 James demonstrates the futility of believing that something is true without acting upon it. • Now someone may argue: James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).","summary_en":"2:18-19 James demonstrates the futility of believing that something is true without acting upon it. • Now someone may argue: James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:18","title_en":"Study Note: Iacov 2:18","content_ro":"<p><strong>2:18-19<\/strong> James demonstrates the futility of believing that something is true without acting upon it. • <em>Now someone may argue:<\/em> James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).<\/p>","content_en":"<p><strong>2:18-19<\/strong> James demonstrates the futility of believing that something is true without acting upon it. • <em>Now someone may argue:<\/em> James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).<\/p>","summary_ro":"2:18-19 James demonstrates the futility of believing that something is true without acting upon it. • Now someone may argue: James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).","summary_en":"2:18-19 James demonstrates the futility of believing that something is true without acting upon it. • Now someone may argue: James presents another diatribe (see study note on 1:13), in which he presents a hypothetical counterargument that one person may have the gift of faith while another person has the gift of works (see 1 Cor 12:7-9).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":59011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:19","title_en":"Study Note: Iacov 2:19","content_ro":"<p><strong>2:19<\/strong> <em>that there is one God:<\/em> This is the basic confession of Israel’s faith (see Deut 6:4). • <em>the demons believe:<\/em> They know that there is one God, and he is their enemy (Mark 1:24).<\/p>","content_en":"<p><strong>2:19<\/strong> <em>that there is one God:<\/em> This is the basic confession of Israel’s faith (see Deut 6:4). • <em>the demons believe:<\/em> They know that there is one God, and he is their enemy (Mark 1:24).<\/p>","summary_ro":"2:19 that there is one God: This is the basic confession of Israel’s faith (see Deut 6:4). • the demons believe: They know that there is one God, and he is their enemy (Mark 1:24).","summary_en":"2:19 that there is one God: This is the basic confession of Israel’s faith (see Deut 6:4). • the demons believe: They know that there is one God, and he is their enemy (Mark 1:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:19","title_en":"Study Note: Iacov 2:19","content_ro":"<p><strong>2:19<\/strong> <em>that there is one God:<\/em> This is the basic confession of Israel’s faith (see Deut 6:4). • <em>the demons believe:<\/em> They know that there is one God, and he is their enemy (Mark 1:24).<\/p>","content_en":"<p><strong>2:19<\/strong> <em>that there is one God:<\/em> This is the basic confession of Israel’s faith (see Deut 6:4). • <em>the demons believe:<\/em> They know that there is one God, and he is their enemy (Mark 1:24).<\/p>","summary_ro":"2:19 that there is one God: This is the basic confession of Israel’s faith (see Deut 6:4). • the demons believe: They know that there is one God, and he is their enemy (Mark 1:24).","summary_en":"2:19 that there is one God: This is the basic confession of Israel’s faith (see Deut 6:4). • the demons believe: They know that there is one God, and he is their enemy (Mark 1:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114263,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:19","title_en":"Study Note: Iacov 2:19","content_ro":"<p><strong>2:19<\/strong> <em>that there is one God:<\/em> This is the basic confession of Israel’s faith (see Deut 6:4). • <em>the demons believe:<\/em> They know that there is one God, and he is their enemy (Mark 1:24).<\/p>","content_en":"<p><strong>2:19<\/strong> <em>that there is one God:<\/em> This is the basic confession of Israel’s faith (see Deut 6:4). • <em>the demons believe:<\/em> They know that there is one God, and he is their enemy (Mark 1:24).<\/p>","summary_ro":"2:19 that there is one God: This is the basic confession of Israel’s faith (see Deut 6:4). • the demons believe: They know that there is one God, and he is their enemy (Mark 1:24).","summary_en":"2:19 that there is one God: This is the basic confession of Israel’s faith (see Deut 6:4). • the demons believe: They know that there is one God, and he is their enemy (Mark 1:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141889,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:19","title_en":"Study Note: Iacov 2:19","content_ro":"<p><strong>2:19<\/strong> <em>that there is one God:<\/em> This is the basic confession of Israel’s faith (see Deut 6:4). • <em>the demons believe:<\/em> They know that there is one God, and he is their enemy (Mark 1:24).<\/p>","content_en":"<p><strong>2:19<\/strong> <em>that there is one God:<\/em> This is the basic confession of Israel’s faith (see Deut 6:4). • <em>the demons believe:<\/em> They know that there is one God, and he is their enemy (Mark 1:24).<\/p>","summary_ro":"2:19 that there is one God: This is the basic confession of Israel’s faith (see Deut 6:4). • the demons believe: They know that there is one God, and he is their enemy (Mark 1:24).","summary_en":"2:19 that there is one God: This is the basic confession of Israel’s faith (see Deut 6:4). • the demons believe: They know that there is one God, and he is their enemy (Mark 1:24).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65212,"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":67941,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92838,"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":95567,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120464,"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":123193,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148090,"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":150819,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Symbolic Numbers","title_en":"Symbolic Numbers","content_ro":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","content_en":"<h3>Symbolic Numbers<\/h3>\n<p>Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events.<\/p>\n<p>The number <em>one<\/em> can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). <em>Two<\/em> is the minimum number required to give a legitimate witness (Deut 17:6; Rev 11:3), and <em>three<\/em> can imply divine representation (Gen 18:1-2; 2 Cor 13:14; Rev 1:4-5). <em>Four<\/em> can stand for the known world, represented in Revelation by living creatures, horsemen, winds, and angels (Rev 4:6-8; 6:1-8; 7:1) and in Genesis by <em>four<\/em> rivers (Gen 2:10-14). When <em>three<\/em> and <em>four<\/em> are added to make <em>seven,<\/em> they represent perfection or divine fulfillment, indicating that God and the world are in harmony. The multiplication of <em>three<\/em> by <em>four<\/em> yields <em>twelve,<\/em> the number associated with God’s people (Gen 35:22-26; Exod 24:4; 28:21; Num 17:2; Josh 4:3-8; 1 Kgs 18:31; Matt 10:1-4; 19:28; Jas 1:1; Rev 12:1; 21:12–22:2. The number <em>five<\/em> and its multiples, such as <em>ten,<\/em> represent human completeness (e.g., <em>five<\/em> fingers per hand); and <em>six<\/em> carries a negative sense or implication of evil, being neither humanly complete (<em>five<\/em>) nor divinely complete (<em>seven<\/em>).<\/p>\n<p>Multiples of <em>ten<\/em> (e.g., <em>forty<\/em>) are a symbolic way to indicate <em>many<\/em>, whereas <em>three sixes<\/em> (666) imply supreme evil (Rev 13:18). <em>One thousand<\/em> is regarded as the foundational large number; 12,000 indicates a large number of God’s people (Rev 7:5-8); and 144,000 represents the complete people of God (Rev 7:4; 14:1). The number 10,000 and its multiples are probably best transliterated from Greek as <em>myriads<\/em>, since they really mean “a huge number” rather than a precise count.<\/p>\n<p>While some of the numbers in the Bible have symbolic meanings, using numbers to speculate on the time of Christ’s return or of the end of the world is highly dubious—only God possesses that knowledge (Mark 13:32). God did not intend for the symbolic numbers in Revelation to help us predict the future; rather, their symbolic meanings help to explain the significance of the visions. Because the numbers are symbolic, sometimes when we translate them into contemporary sizes, distances, and numbers for our ease of reading, it can result in the loss of theological significance. The use of these symbolic numbers can illuminate a vision’s relationship to the world or to the people of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:2-3; 4:15; 15:13; 41:53-54; Exod 20:6; 25:31-37; 32:15; Lev 16:14; 23:16; 2 Sam 24:13; 1 Kgs 4:26; 17:21; 18:31, 43-44; Job 1:2; Ps 90:4; Jer 15:3; 49:36; Ezek 14:21; Dan 4:16, 23-25; 7:3, 17, 24; Zech 4:2; 6:1; Matt 10:1-5; 12:40; 18:21-22; Mark 6:7; Luke 15:8; Acts 6:3; 10:16; 1 Cor 8:6; Eph 4:4-6; 2 Pet 3:8; Rev 1:16; 2:10; 4:4; 6:1; 7:1, 4-8; 12:1, 3; 13:1; 17:3-14; 20:2-7; 21:12-21<\/p>","summary_ro":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","summary_en":"Symbolic Numbers Numbers used in Scripture have often inspired wild speculation. An understanding of the symbolism of numbers in the ancient world can help ground our interpretation. Such symbolism, however, is not rigid or exact, so great care must be exercised when numbers are used in interpretation, so as not to push fanciful predictions about future events. The number one can refer to God’s oneness (Deut 6:4; Gal 3:20; Jas 2:19). Two is the minimum number required to give a legitimate wit...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":11864,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Faith","title_en":"Faith","content_ro":"<h3>FAITH<\/h3>\n<p>Belief in that which has no tangible proof; trust in God.<\/p>\n<p class=\"h2\" id=\"DefinitionofFaith\">Definition of Faith<\/p>\n<p>In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a whole and embodied in personal life. In 2 Timothy 4:7, Paul witnesses to having “kept the faith.”<\/p>\n<p class=\"h2\" id=\"FaithintheOldTestament\">Faith in the Old Testament<\/p>\n<p>The OT also strongly emphasizes faith as confidence in God’s covenant or in the covenant God made with Abraham and his descendants. The call of Abraham and the promise that his descendants would be used in the history of redemption became the basis of the narratives of the OT, being seen as the working out of that covenant. Once the nation Israel was brought into being, God sustained and protected it. The exodus from Egypt is a prominent indication that God was at work restoring his people to the Promised Land. The obedience of the people of God as the proper expression of faith is seen clearly in the OT. Without seeing God, his people believed and obeyed him. Abraham left his native land to go into unknown territory. The people of Israel left Egypt following the leadership of God to a land they could not see. The promise of God gave them courage to possess the land promised to them. After the exodus, the covenant of Abraham was confirmed with the people of Israel by the sprinkling of blood (Ex 24:6-7). There was to be strict obedience to God’s commands as an expression of faith. This response of human faith to the Lord’s faithfulness was national and collective. There also were commands to, and instances of, personal faith.<\/p>\n<p>Not only the narrative and legal portions of the OT but also the poetic and prophetic writings emphasize faith. The Psalms abound in expressions of personal confidence in the Lord even in dark times. Habakkuk points out that “the righteous shall live by his faith” (Hb 2:4). From such instances it is clear that, as the Lord’s education of Israel proceeded, the matter of faith in God’s faithfulness became more and more a matter of individual and personal response, and it is in the Prophets that several ingredients—such as trust, obedience, fear, and certainty—blend into the understanding of such personal faith.<\/p>\n<p class=\"h2\" id=\"FaithintheNewTestament\">Faith in the New Testament<\/p>\n<p>As over against the OT, where the accent is on the faithfulness of God, in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus. Both verb and noun regularly describe the adequate response of people to Jesus’ word and to the gospel.<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The most striking feature of the synoptic Gospels (quoted below from the <span>rsv<\/span>) is the use of faith without identifying its object: “If you have faith as a grain of mustard seed” (Mt 17:20); “When Jesus saw their faith” (Mk 2:5); “Your faith has saved you” (Lk 7:50). Jesus is portrayed as one who by his work and word opens the door to faith and makes faith possible. The question is not whether the faith is in Jesus or in the Father; the implication is undoubtedly both, but as with every true bearer of the Word of God, the eye of faith is turned to the One who sends.<\/p>\n<p>On more than one occasion, Jesus denies the request for a miracle to substantiate his words (Mt 12:38-39; 16:1-4). Faith is response to the Word alone without any supporting props. No sign is to be given but the sign of Jonah. In the story of the rich man and Lazarus (Lk 16:19-31), Jesus denies the request for the spectacular and insists that the hearer must respond to the word given to him (cf. Jn 20:29). The Word demands self-surrender and commitment. Hence, the very nature of the Word and of faith becomes an obstacle to the proud and the powerful.<\/p>\n<p>Faith is the medium by which the power of God is made visible. It moves mountains, heals the sick, and is the means of entrance into the kingdom. It may be mingled with doubt, as with the father who sought healing for his son (“I believe; help my unbelief!” [Mk 9:24]), or as with John the Baptist in prison, who, even with his doubts, was confirmed by Jesus as the greatest of the offspring of woman (Mt 11:2-15). Peter’s (and the other disciples’) perception was faulty, but Jesus affirms Peter’s confession as the foundation stone of the church. The synoptic Gospels portray the early faith of the disciples in all its limitations and weaknesses, yet it is still faith in that it is their positive response to Jesus’ word and work.<\/p>\n<h5>The Fourth Gospel<\/h5>\n<p>Faith is an especially significant concept in the Gospel of John (quoted below from the <span>rsv<\/span>), though the word (in the Greek) occurs only as a verb. Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you believed Moses, you would believe me” (Jn 5:46).<\/p>\n<p>Even more significant is the special expression “to believe into” in the sense of putting one’s trust into another. The particular form of the expression is without parallel before the fourth Gospel and may well express the strong sense of personal trust in the eternal Word made flesh. In John 3:16, whoever puts trust in him has eternal life. Those who put their trust in him are given power to become sons of God—to be born of God (Jn 1:12). They will never thirst (6:35); they will live, even though they die (11:25).<\/p>\n<p>In other places, John speaks of trust or faith in an absolute sense, that is, without referring to the one in whom trust is placed. In John 11:15 Jesus arrives after the death of Lazarus and is glad “in order that you might believe.” The outcome is going to be faith. Similarly, in the prologue (1:7), John the Baptist bears witness in order that through him all might believe. As Jesus satisfies the doubt of Thomas concerning the resurrection, he says, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe” (20:29). In these and other passages the fundamental outcome of Jesus’ witness to himself is trust.<\/p>\n<p>Faith and knowledge are closely related. In John 6:69 Peter says, “We have believed, and have come to know, that you are the Holy One of God.” In his priestly prayer Jesus says that eternal life is to “know you, the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Also, God is seen through the eyes of faith. No one has ever seen God, but the Only Begotten has revealed him (1:18). He who has seen Jesus has seen the Father (14:9).<\/p>\n<p>To believe is also expressed in the verb “receive.” Those who receive Christ are given power to become the sons of God (Jn 1:12). Trust is that form of knowing or seeing by which the glory of God (1:14; 17:4) is made present.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>In Paul’s letters (quoted below from the <span>rsv<\/span>), he writes about faith from a number of angles. He sets faith over against “works of the law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; cf. Rom 4:5; Gal 3:6). This is entirely apart from the law (Rom 3:21); righteousness is the gift of God through faith in Christ, specifically in his atoning work. Behind Paul’s conviction lies his awareness of the radical and pervasive sinfulness of humans that renders each one helpless. Humanity is dead in sin but is made alive by faith in the word and work of Jesus mediated through the gospel.<\/p>\n<p>Faith, then, is faith in Jesus Christ. The number of metaphors Paul employs to describe the consequences of faith is staggering. It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (2:5), adopted into the family of God (Rom 8:15-16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1). Faith is, for Paul, the <em>sine qua non<\/em> of every aspect of salvation, from the grace that convicts to the receiving of the full inheritance at the coming of the Lord.<\/p>\n<p>In Paul’s letters, faith is bound up with love so that the great exponent of justification by faith becomes also the articulate exponent of distinctive Christian love. To say that faith is indispensable to salvation is only part of the truth, for faith expresses itself through love: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6); “If I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). Love is both the genesis and the ultimate expression of faith. Hence, even for Paul there can be no <em>total<\/em> separation between faith and works. This love of which Paul speaks is the essential fruit of the Spirit through whom the life of faith is lived. Only by virtue of the indwelling Spirit does faith find expression in love.<\/p>\n<h5>General Epistles<\/h5>\n<p>James speaks of faith as being completed by works (Jas 2:22). He opposed that concept of faith that thinks primarily of creedal assent, of believing that something is true without acting upon it. James, like Paul, assumes the primacy of faith, but he is warning against those who would draw wrong conclusions. Faith apart from works is not faith; it is barren (v 20). The practical dimension of faith is the burden of much of this epistle.<\/p>\n<p>The writer of Hebrews recognizes that faith has always been characteristic of the people of God and their specially called leaders. Faith makes substantial what is otherwise nebulous and uncertain; it makes evidential what is not visible. By faith the people of God have a more certain ground for their lives and their actions than the world is able to discern (Heb 11:1). The great cloud of witnesses (12:1) bear testimony by their faith to the faithfulness of God.<\/p>\n<p>Faith is opened up by the Word of God, finds expression through the Holy Spirit who is given, and bears witness to the lordship of Jesus Christ.<\/p>","content_en":"<h3>FAITH<\/h3>\n<p>Belief in that which has no tangible proof; trust in God.<\/p>\n<p class=\"h2\" id=\"DefinitionofFaith\">Definition of Faith<\/p>\n<p>In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a whole and embodied in personal life. In 2 Timothy 4:7, Paul witnesses to having “kept the faith.”<\/p>\n<p class=\"h2\" id=\"FaithintheOldTestament\">Faith in the Old Testament<\/p>\n<p>The OT also strongly emphasizes faith as confidence in God’s covenant or in the covenant God made with Abraham and his descendants. The call of Abraham and the promise that his descendants would be used in the history of redemption became the basis of the narratives of the OT, being seen as the working out of that covenant. Once the nation Israel was brought into being, God sustained and protected it. The exodus from Egypt is a prominent indication that God was at work restoring his people to the Promised Land. The obedience of the people of God as the proper expression of faith is seen clearly in the OT. Without seeing God, his people believed and obeyed him. Abraham left his native land to go into unknown territory. The people of Israel left Egypt following the leadership of God to a land they could not see. The promise of God gave them courage to possess the land promised to them. After the exodus, the covenant of Abraham was confirmed with the people of Israel by the sprinkling of blood (Ex 24:6-7). There was to be strict obedience to God’s commands as an expression of faith. This response of human faith to the Lord’s faithfulness was national and collective. There also were commands to, and instances of, personal faith.<\/p>\n<p>Not only the narrative and legal portions of the OT but also the poetic and prophetic writings emphasize faith. The Psalms abound in expressions of personal confidence in the Lord even in dark times. Habakkuk points out that “the righteous shall live by his faith” (Hb 2:4). From such instances it is clear that, as the Lord’s education of Israel proceeded, the matter of faith in God’s faithfulness became more and more a matter of individual and personal response, and it is in the Prophets that several ingredients—such as trust, obedience, fear, and certainty—blend into the understanding of such personal faith.<\/p>\n<p class=\"h2\" id=\"FaithintheNewTestament\">Faith in the New Testament<\/p>\n<p>As over against the OT, where the accent is on the faithfulness of God, in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus. Both verb and noun regularly describe the adequate response of people to Jesus’ word and to the gospel.<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The most striking feature of the synoptic Gospels (quoted below from the <span>rsv<\/span>) is the use of faith without identifying its object: “If you have faith as a grain of mustard seed” (Mt 17:20); “When Jesus saw their faith” (Mk 2:5); “Your faith has saved you” (Lk 7:50). Jesus is portrayed as one who by his work and word opens the door to faith and makes faith possible. The question is not whether the faith is in Jesus or in the Father; the implication is undoubtedly both, but as with every true bearer of the Word of God, the eye of faith is turned to the One who sends.<\/p>\n<p>On more than one occasion, Jesus denies the request for a miracle to substantiate his words (Mt 12:38-39; 16:1-4). Faith is response to the Word alone without any supporting props. No sign is to be given but the sign of Jonah. In the story of the rich man and Lazarus (Lk 16:19-31), Jesus denies the request for the spectacular and insists that the hearer must respond to the word given to him (cf. Jn 20:29). The Word demands self-surrender and commitment. Hence, the very nature of the Word and of faith becomes an obstacle to the proud and the powerful.<\/p>\n<p>Faith is the medium by which the power of God is made visible. It moves mountains, heals the sick, and is the means of entrance into the kingdom. It may be mingled with doubt, as with the father who sought healing for his son (“I believe; help my unbelief!” [Mk 9:24]), or as with John the Baptist in prison, who, even with his doubts, was confirmed by Jesus as the greatest of the offspring of woman (Mt 11:2-15). Peter’s (and the other disciples’) perception was faulty, but Jesus affirms Peter’s confession as the foundation stone of the church. The synoptic Gospels portray the early faith of the disciples in all its limitations and weaknesses, yet it is still faith in that it is their positive response to Jesus’ word and work.<\/p>\n<h5>The Fourth Gospel<\/h5>\n<p>Faith is an especially significant concept in the Gospel of John (quoted below from the <span>rsv<\/span>), though the word (in the Greek) occurs only as a verb. Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you believed Moses, you would believe me” (Jn 5:46).<\/p>\n<p>Even more significant is the special expression “to believe into” in the sense of putting one’s trust into another. The particular form of the expression is without parallel before the fourth Gospel and may well express the strong sense of personal trust in the eternal Word made flesh. In John 3:16, whoever puts trust in him has eternal life. Those who put their trust in him are given power to become sons of God—to be born of God (Jn 1:12). They will never thirst (6:35); they will live, even though they die (11:25).<\/p>\n<p>In other places, John speaks of trust or faith in an absolute sense, that is, without referring to the one in whom trust is placed. In John 11:15 Jesus arrives after the death of Lazarus and is glad “in order that you might believe.” The outcome is going to be faith. Similarly, in the prologue (1:7), John the Baptist bears witness in order that through him all might believe. As Jesus satisfies the doubt of Thomas concerning the resurrection, he says, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe” (20:29). In these and other passages the fundamental outcome of Jesus’ witness to himself is trust.<\/p>\n<p>Faith and knowledge are closely related. In John 6:69 Peter says, “We have believed, and have come to know, that you are the Holy One of God.” In his priestly prayer Jesus says that eternal life is to “know you, the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Also, God is seen through the eyes of faith. No one has ever seen God, but the Only Begotten has revealed him (1:18). He who has seen Jesus has seen the Father (14:9).<\/p>\n<p>To believe is also expressed in the verb “receive.” Those who receive Christ are given power to become the sons of God (Jn 1:12). Trust is that form of knowing or seeing by which the glory of God (1:14; 17:4) is made present.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>In Paul’s letters (quoted below from the <span>rsv<\/span>), he writes about faith from a number of angles. He sets faith over against “works of the law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; cf. Rom 4:5; Gal 3:6). This is entirely apart from the law (Rom 3:21); righteousness is the gift of God through faith in Christ, specifically in his atoning work. Behind Paul’s conviction lies his awareness of the radical and pervasive sinfulness of humans that renders each one helpless. Humanity is dead in sin but is made alive by faith in the word and work of Jesus mediated through the gospel.<\/p>\n<p>Faith, then, is faith in Jesus Christ. The number of metaphors Paul employs to describe the consequences of faith is staggering. It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (2:5), adopted into the family of God (Rom 8:15-16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1). Faith is, for Paul, the <em>sine qua non<\/em> of every aspect of salvation, from the grace that convicts to the receiving of the full inheritance at the coming of the Lord.<\/p>\n<p>In Paul’s letters, faith is bound up with love so that the great exponent of justification by faith becomes also the articulate exponent of distinctive Christian love. To say that faith is indispensable to salvation is only part of the truth, for faith expresses itself through love: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6); “If I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). Love is both the genesis and the ultimate expression of faith. Hence, even for Paul there can be no <em>total<\/em> separation between faith and works. This love of which Paul speaks is the essential fruit of the Spirit through whom the life of faith is lived. Only by virtue of the indwelling Spirit does faith find expression in love.<\/p>\n<h5>General Epistles<\/h5>\n<p>James speaks of faith as being completed by works (Jas 2:22). He opposed that concept of faith that thinks primarily of creedal assent, of believing that something is true without acting upon it. James, like Paul, assumes the primacy of faith, but he is warning against those who would draw wrong conclusions. Faith apart from works is not faith; it is barren (v 20). The practical dimension of faith is the burden of much of this epistle.<\/p>\n<p>The writer of Hebrews recognizes that faith has always been characteristic of the people of God and their specially called leaders. Faith makes substantial what is otherwise nebulous and uncertain; it makes evidential what is not visible. By faith the people of God have a more certain ground for their lives and their actions than the world is able to discern (Heb 11:1). The great cloud of witnesses (12:1) bear testimony by their faith to the faithfulness of God.<\/p>\n<p>Faith is opened up by the Word of God, finds expression through the Holy Spirit who is given, and bears witness to the lordship of Jesus Christ.<\/p>","summary_ro":"FAITH Belief in that which has no tangible proof; trust in God. Definition of Faith In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a...","summary_en":"FAITH Belief in that which has no tangible proof; trust in God. Definition of Faith In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:20","title_en":"Study Note: Iacov 2:20","content_ro":"<p><strong>2:20-26<\/strong> James demonstrates from Scripture that genuine faith finds expression in action.<\/p>","content_en":"<p><strong>2:20-26<\/strong> James demonstrates from Scripture that genuine faith finds expression in action.<\/p>","summary_ro":"2:20-26 James demonstrates from Scripture that genuine faith finds expression in action.","summary_en":"2:20-26 James demonstrates from Scripture that genuine faith finds expression in action.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:20","title_en":"Study Note: Iacov 2:20","content_ro":"<p><strong>2:20-26<\/strong> James demonstrates from Scripture that genuine faith finds expression in action.<\/p>","content_en":"<p><strong>2:20-26<\/strong> James demonstrates from Scripture that genuine faith finds expression in action.<\/p>","summary_ro":"2:20-26 James demonstrates from Scripture that genuine faith finds expression in action.","summary_en":"2:20-26 James demonstrates from Scripture that genuine faith finds expression in action.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114264,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:20","title_en":"Study Note: Iacov 2:20","content_ro":"<p><strong>2:20-26<\/strong> James demonstrates from Scripture that genuine faith finds expression in action.<\/p>","content_en":"<p><strong>2:20-26<\/strong> James demonstrates from Scripture that genuine faith finds expression in action.<\/p>","summary_ro":"2:20-26 James demonstrates from Scripture that genuine faith finds expression in action.","summary_en":"2:20-26 James demonstrates from Scripture that genuine faith finds expression in action.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:20","title_en":"Study Note: Iacov 2:20","content_ro":"<p><strong>2:20-26<\/strong> James demonstrates from Scripture that genuine faith finds expression in action.<\/p>","content_en":"<p><strong>2:20-26<\/strong> James demonstrates from Scripture that genuine faith finds expression in action.<\/p>","summary_ro":"2:20-26 James demonstrates from Scripture that genuine faith finds expression in action.","summary_en":"2:20-26 James demonstrates from Scripture that genuine faith finds expression in action.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":40834,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68460,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96086,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123712,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22676,"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}],"22":[{"id":11863,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Faith","title_en":"Faith","content_ro":"<h3>FAITH<\/h3>\n<p>Belief in that which has no tangible proof; trust in God.<\/p>\n<p class=\"h2\" id=\"DefinitionofFaith\">Definition of Faith<\/p>\n<p>In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a whole and embodied in personal life. In 2 Timothy 4:7, Paul witnesses to having “kept the faith.”<\/p>\n<p class=\"h2\" id=\"FaithintheOldTestament\">Faith in the Old Testament<\/p>\n<p>The OT also strongly emphasizes faith as confidence in God’s covenant or in the covenant God made with Abraham and his descendants. The call of Abraham and the promise that his descendants would be used in the history of redemption became the basis of the narratives of the OT, being seen as the working out of that covenant. Once the nation Israel was brought into being, God sustained and protected it. The exodus from Egypt is a prominent indication that God was at work restoring his people to the Promised Land. The obedience of the people of God as the proper expression of faith is seen clearly in the OT. Without seeing God, his people believed and obeyed him. Abraham left his native land to go into unknown territory. The people of Israel left Egypt following the leadership of God to a land they could not see. The promise of God gave them courage to possess the land promised to them. After the exodus, the covenant of Abraham was confirmed with the people of Israel by the sprinkling of blood (Ex 24:6-7). There was to be strict obedience to God’s commands as an expression of faith. This response of human faith to the Lord’s faithfulness was national and collective. There also were commands to, and instances of, personal faith.<\/p>\n<p>Not only the narrative and legal portions of the OT but also the poetic and prophetic writings emphasize faith. The Psalms abound in expressions of personal confidence in the Lord even in dark times. Habakkuk points out that “the righteous shall live by his faith” (Hb 2:4). From such instances it is clear that, as the Lord’s education of Israel proceeded, the matter of faith in God’s faithfulness became more and more a matter of individual and personal response, and it is in the Prophets that several ingredients—such as trust, obedience, fear, and certainty—blend into the understanding of such personal faith.<\/p>\n<p class=\"h2\" id=\"FaithintheNewTestament\">Faith in the New Testament<\/p>\n<p>As over against the OT, where the accent is on the faithfulness of God, in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus. Both verb and noun regularly describe the adequate response of people to Jesus’ word and to the gospel.<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The most striking feature of the synoptic Gospels (quoted below from the <span>rsv<\/span>) is the use of faith without identifying its object: “If you have faith as a grain of mustard seed” (Mt 17:20); “When Jesus saw their faith” (Mk 2:5); “Your faith has saved you” (Lk 7:50). Jesus is portrayed as one who by his work and word opens the door to faith and makes faith possible. The question is not whether the faith is in Jesus or in the Father; the implication is undoubtedly both, but as with every true bearer of the Word of God, the eye of faith is turned to the One who sends.<\/p>\n<p>On more than one occasion, Jesus denies the request for a miracle to substantiate his words (Mt 12:38-39; 16:1-4). Faith is response to the Word alone without any supporting props. No sign is to be given but the sign of Jonah. In the story of the rich man and Lazarus (Lk 16:19-31), Jesus denies the request for the spectacular and insists that the hearer must respond to the word given to him (cf. Jn 20:29). The Word demands self-surrender and commitment. Hence, the very nature of the Word and of faith becomes an obstacle to the proud and the powerful.<\/p>\n<p>Faith is the medium by which the power of God is made visible. It moves mountains, heals the sick, and is the means of entrance into the kingdom. It may be mingled with doubt, as with the father who sought healing for his son (“I believe; help my unbelief!” [Mk 9:24]), or as with John the Baptist in prison, who, even with his doubts, was confirmed by Jesus as the greatest of the offspring of woman (Mt 11:2-15). Peter’s (and the other disciples’) perception was faulty, but Jesus affirms Peter’s confession as the foundation stone of the church. The synoptic Gospels portray the early faith of the disciples in all its limitations and weaknesses, yet it is still faith in that it is their positive response to Jesus’ word and work.<\/p>\n<h5>The Fourth Gospel<\/h5>\n<p>Faith is an especially significant concept in the Gospel of John (quoted below from the <span>rsv<\/span>), though the word (in the Greek) occurs only as a verb. Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you believed Moses, you would believe me” (Jn 5:46).<\/p>\n<p>Even more significant is the special expression “to believe into” in the sense of putting one’s trust into another. The particular form of the expression is without parallel before the fourth Gospel and may well express the strong sense of personal trust in the eternal Word made flesh. In John 3:16, whoever puts trust in him has eternal life. Those who put their trust in him are given power to become sons of God—to be born of God (Jn 1:12). They will never thirst (6:35); they will live, even though they die (11:25).<\/p>\n<p>In other places, John speaks of trust or faith in an absolute sense, that is, without referring to the one in whom trust is placed. In John 11:15 Jesus arrives after the death of Lazarus and is glad “in order that you might believe.” The outcome is going to be faith. Similarly, in the prologue (1:7), John the Baptist bears witness in order that through him all might believe. As Jesus satisfies the doubt of Thomas concerning the resurrection, he says, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe” (20:29). In these and other passages the fundamental outcome of Jesus’ witness to himself is trust.<\/p>\n<p>Faith and knowledge are closely related. In John 6:69 Peter says, “We have believed, and have come to know, that you are the Holy One of God.” In his priestly prayer Jesus says that eternal life is to “know you, the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Also, God is seen through the eyes of faith. No one has ever seen God, but the Only Begotten has revealed him (1:18). He who has seen Jesus has seen the Father (14:9).<\/p>\n<p>To believe is also expressed in the verb “receive.” Those who receive Christ are given power to become the sons of God (Jn 1:12). Trust is that form of knowing or seeing by which the glory of God (1:14; 17:4) is made present.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>In Paul’s letters (quoted below from the <span>rsv<\/span>), he writes about faith from a number of angles. He sets faith over against “works of the law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; cf. Rom 4:5; Gal 3:6). This is entirely apart from the law (Rom 3:21); righteousness is the gift of God through faith in Christ, specifically in his atoning work. Behind Paul’s conviction lies his awareness of the radical and pervasive sinfulness of humans that renders each one helpless. Humanity is dead in sin but is made alive by faith in the word and work of Jesus mediated through the gospel.<\/p>\n<p>Faith, then, is faith in Jesus Christ. The number of metaphors Paul employs to describe the consequences of faith is staggering. It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (2:5), adopted into the family of God (Rom 8:15-16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1). Faith is, for Paul, the <em>sine qua non<\/em> of every aspect of salvation, from the grace that convicts to the receiving of the full inheritance at the coming of the Lord.<\/p>\n<p>In Paul’s letters, faith is bound up with love so that the great exponent of justification by faith becomes also the articulate exponent of distinctive Christian love. To say that faith is indispensable to salvation is only part of the truth, for faith expresses itself through love: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6); “If I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). Love is both the genesis and the ultimate expression of faith. Hence, even for Paul there can be no <em>total<\/em> separation between faith and works. This love of which Paul speaks is the essential fruit of the Spirit through whom the life of faith is lived. Only by virtue of the indwelling Spirit does faith find expression in love.<\/p>\n<h5>General Epistles<\/h5>\n<p>James speaks of faith as being completed by works (Jas 2:22). He opposed that concept of faith that thinks primarily of creedal assent, of believing that something is true without acting upon it. James, like Paul, assumes the primacy of faith, but he is warning against those who would draw wrong conclusions. Faith apart from works is not faith; it is barren (v 20). The practical dimension of faith is the burden of much of this epistle.<\/p>\n<p>The writer of Hebrews recognizes that faith has always been characteristic of the people of God and their specially called leaders. Faith makes substantial what is otherwise nebulous and uncertain; it makes evidential what is not visible. By faith the people of God have a more certain ground for their lives and their actions than the world is able to discern (Heb 11:1). The great cloud of witnesses (12:1) bear testimony by their faith to the faithfulness of God.<\/p>\n<p>Faith is opened up by the Word of God, finds expression through the Holy Spirit who is given, and bears witness to the lordship of Jesus Christ.<\/p>","content_en":"<h3>FAITH<\/h3>\n<p>Belief in that which has no tangible proof; trust in God.<\/p>\n<p class=\"h2\" id=\"DefinitionofFaith\">Definition of Faith<\/p>\n<p>In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a whole and embodied in personal life. In 2 Timothy 4:7, Paul witnesses to having “kept the faith.”<\/p>\n<p class=\"h2\" id=\"FaithintheOldTestament\">Faith in the Old Testament<\/p>\n<p>The OT also strongly emphasizes faith as confidence in God’s covenant or in the covenant God made with Abraham and his descendants. The call of Abraham and the promise that his descendants would be used in the history of redemption became the basis of the narratives of the OT, being seen as the working out of that covenant. Once the nation Israel was brought into being, God sustained and protected it. The exodus from Egypt is a prominent indication that God was at work restoring his people to the Promised Land. The obedience of the people of God as the proper expression of faith is seen clearly in the OT. Without seeing God, his people believed and obeyed him. Abraham left his native land to go into unknown territory. The people of Israel left Egypt following the leadership of God to a land they could not see. The promise of God gave them courage to possess the land promised to them. After the exodus, the covenant of Abraham was confirmed with the people of Israel by the sprinkling of blood (Ex 24:6-7). There was to be strict obedience to God’s commands as an expression of faith. This response of human faith to the Lord’s faithfulness was national and collective. There also were commands to, and instances of, personal faith.<\/p>\n<p>Not only the narrative and legal portions of the OT but also the poetic and prophetic writings emphasize faith. The Psalms abound in expressions of personal confidence in the Lord even in dark times. Habakkuk points out that “the righteous shall live by his faith” (Hb 2:4). From such instances it is clear that, as the Lord’s education of Israel proceeded, the matter of faith in God’s faithfulness became more and more a matter of individual and personal response, and it is in the Prophets that several ingredients—such as trust, obedience, fear, and certainty—blend into the understanding of such personal faith.<\/p>\n<p class=\"h2\" id=\"FaithintheNewTestament\">Faith in the New Testament<\/p>\n<p>As over against the OT, where the accent is on the faithfulness of God, in the NT the emphasis is placed on the active, responding faith of the hearer to the promised, final revelation in the Messiah, Jesus. Both verb and noun regularly describe the adequate response of people to Jesus’ word and to the gospel.<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The most striking feature of the synoptic Gospels (quoted below from the <span>rsv<\/span>) is the use of faith without identifying its object: “If you have faith as a grain of mustard seed” (Mt 17:20); “When Jesus saw their faith” (Mk 2:5); “Your faith has saved you” (Lk 7:50). Jesus is portrayed as one who by his work and word opens the door to faith and makes faith possible. The question is not whether the faith is in Jesus or in the Father; the implication is undoubtedly both, but as with every true bearer of the Word of God, the eye of faith is turned to the One who sends.<\/p>\n<p>On more than one occasion, Jesus denies the request for a miracle to substantiate his words (Mt 12:38-39; 16:1-4). Faith is response to the Word alone without any supporting props. No sign is to be given but the sign of Jonah. In the story of the rich man and Lazarus (Lk 16:19-31), Jesus denies the request for the spectacular and insists that the hearer must respond to the word given to him (cf. Jn 20:29). The Word demands self-surrender and commitment. Hence, the very nature of the Word and of faith becomes an obstacle to the proud and the powerful.<\/p>\n<p>Faith is the medium by which the power of God is made visible. It moves mountains, heals the sick, and is the means of entrance into the kingdom. It may be mingled with doubt, as with the father who sought healing for his son (“I believe; help my unbelief!” [Mk 9:24]), or as with John the Baptist in prison, who, even with his doubts, was confirmed by Jesus as the greatest of the offspring of woman (Mt 11:2-15). Peter’s (and the other disciples’) perception was faulty, but Jesus affirms Peter’s confession as the foundation stone of the church. The synoptic Gospels portray the early faith of the disciples in all its limitations and weaknesses, yet it is still faith in that it is their positive response to Jesus’ word and work.<\/p>\n<h5>The Fourth Gospel<\/h5>\n<p>Faith is an especially significant concept in the Gospel of John (quoted below from the <span>rsv<\/span>), though the word (in the Greek) occurs only as a verb. Quite often the reference has to do with the acceptance that something is true, that is, simple credence, or belief: “Believe me that I am in the Father and the Father in me” (Jn 14:11); “If you believed Moses, you would believe me” (Jn 5:46).<\/p>\n<p>Even more significant is the special expression “to believe into” in the sense of putting one’s trust into another. The particular form of the expression is without parallel before the fourth Gospel and may well express the strong sense of personal trust in the eternal Word made flesh. In John 3:16, whoever puts trust in him has eternal life. Those who put their trust in him are given power to become sons of God—to be born of God (Jn 1:12). They will never thirst (6:35); they will live, even though they die (11:25).<\/p>\n<p>In other places, John speaks of trust or faith in an absolute sense, that is, without referring to the one in whom trust is placed. In John 11:15 Jesus arrives after the death of Lazarus and is glad “in order that you might believe.” The outcome is going to be faith. Similarly, in the prologue (1:7), John the Baptist bears witness in order that through him all might believe. As Jesus satisfies the doubt of Thomas concerning the resurrection, he says, “Have you believed because you have seen me? Blessed are those who have not seen and yet believe” (20:29). In these and other passages the fundamental outcome of Jesus’ witness to himself is trust.<\/p>\n<p>Faith and knowledge are closely related. In John 6:69 Peter says, “We have believed, and have come to know, that you are the Holy One of God.” In his priestly prayer Jesus says that eternal life is to “know you, the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Also, God is seen through the eyes of faith. No one has ever seen God, but the Only Begotten has revealed him (1:18). He who has seen Jesus has seen the Father (14:9).<\/p>\n<p>To believe is also expressed in the verb “receive.” Those who receive Christ are given power to become the sons of God (Jn 1:12). Trust is that form of knowing or seeing by which the glory of God (1:14; 17:4) is made present.<\/p>\n<h5>Paul’s Writings<\/h5>\n<p>In Paul’s letters (quoted below from the <span>rsv<\/span>), he writes about faith from a number of angles. He sets faith over against “works of the law” as the only and true basis for righteousness (Rom 1–4; Gal 1–4) and appeals to Abraham to prove his point: “Abraham believed God and it was reckoned to him for righteousness” (Gn 15:6; cf. Rom 4:5; Gal 3:6). This is entirely apart from the law (Rom 3:21); righteousness is the gift of God through faith in Christ, specifically in his atoning work. Behind Paul’s conviction lies his awareness of the radical and pervasive sinfulness of humans that renders each one helpless. Humanity is dead in sin but is made alive by faith in the word and work of Jesus mediated through the gospel.<\/p>\n<p>Faith, then, is faith in Jesus Christ. The number of metaphors Paul employs to describe the consequences of faith is staggering. It is by faith that believers are justified (Rom 5:1), reconciled (2 Cor 5:18), redeemed (Eph 1:7), made alive (2:5), adopted into the family of God (Rom 8:15-16), re-created (2 Cor 5:17), transported into a new kingdom (Col 1:13), and set free (Gal 5:1). Faith is, for Paul, the <em>sine qua non<\/em> of every aspect of salvation, from the grace that convicts to the receiving of the full inheritance at the coming of the Lord.<\/p>\n<p>In Paul’s letters, faith is bound up with love so that the great exponent of justification by faith becomes also the articulate exponent of distinctive Christian love. To say that faith is indispensable to salvation is only part of the truth, for faith expresses itself through love: “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but faith working through love” (Gal 5:6); “If I have all faith, so as to remove mountains, but have not love, I am nothing” (1 Cor 13:2). Love is both the genesis and the ultimate expression of faith. Hence, even for Paul there can be no <em>total<\/em> separation between faith and works. This love of which Paul speaks is the essential fruit of the Spirit through whom the life of faith is lived. Only by virtue of the indwelling Spirit does faith find expression in love.<\/p>\n<h5>General Epistles<\/h5>\n<p>James speaks of faith as being completed by works (Jas 2:22). He opposed that concept of faith that thinks primarily of creedal assent, of believing that something is true without acting upon it. James, like Paul, assumes the primacy of faith, but he is warning against those who would draw wrong conclusions. Faith apart from works is not faith; it is barren (v 20). The practical dimension of faith is the burden of much of this epistle.<\/p>\n<p>The writer of Hebrews recognizes that faith has always been characteristic of the people of God and their specially called leaders. Faith makes substantial what is otherwise nebulous and uncertain; it makes evidential what is not visible. By faith the people of God have a more certain ground for their lives and their actions than the world is able to discern (Heb 11:1). The great cloud of witnesses (12:1) bear testimony by their faith to the faithfulness of God.<\/p>\n<p>Faith is opened up by the Word of God, finds expression through the Holy Spirit who is given, and bears witness to the lordship of Jesus Christ.<\/p>","summary_ro":"FAITH Belief in that which has no tangible proof; trust in God. Definition of Faith In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a...","summary_en":"FAITH Belief in that which has no tangible proof; trust in God. Definition of Faith In the OT and NT, “faith” carries several meanings. It may mean simple trust in God or in the Word of God, and at other times faith almost becomes equivalent to active obedience. It may also find expression in the affirmation of a creedal statement. Thus, it also comes to mean the entire body of received Christian teaching or truth—“the truth.” In Colossians 2:7, the term suggests something to be accepted as a...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:22","title_en":"Study Note: Iacov 2:22","content_ro":"<p><strong>2:22<\/strong> This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by <em>his actions<\/em> alone; instead, <em>his faith and his actions worked together<\/em>. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).<\/p>","content_en":"<p><strong>2:22<\/strong> This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by <em>his actions<\/em> alone; instead, <em>his faith and his actions worked together<\/em>. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).<\/p>","summary_ro":"2:22 This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by his actions alone; instead, his faith and his actions worked together. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).","summary_en":"2:22 This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by his actions alone; instead, his faith and his actions worked together. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:22","title_en":"Study Note: Iacov 2:22","content_ro":"<p><strong>2:22<\/strong> This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by <em>his actions<\/em> alone; instead, <em>his faith and his actions worked together<\/em>. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).<\/p>","content_en":"<p><strong>2:22<\/strong> This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by <em>his actions<\/em> alone; instead, <em>his faith and his actions worked together<\/em>. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).<\/p>","summary_ro":"2:22 This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by his actions alone; instead, his faith and his actions worked together. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).","summary_en":"2:22 This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by his actions alone; instead, his faith and his actions worked together. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114265,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:22","title_en":"Study Note: Iacov 2:22","content_ro":"<p><strong>2:22<\/strong> This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by <em>his actions<\/em> alone; instead, <em>his faith and his actions worked together<\/em>. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).<\/p>","content_en":"<p><strong>2:22<\/strong> This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by <em>his actions<\/em> alone; instead, <em>his faith and his actions worked together<\/em>. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).<\/p>","summary_ro":"2:22 This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by his actions alone; instead, his faith and his actions worked together. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).","summary_en":"2:22 This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by his actions alone; instead, his faith and his actions worked together. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:22","title_en":"Study Note: Iacov 2:22","content_ro":"<p><strong>2:22<\/strong> This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by <em>his actions<\/em> alone; instead, <em>his faith and his actions worked together<\/em>. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).<\/p>","content_en":"<p><strong>2:22<\/strong> This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by <em>his actions<\/em> alone; instead, <em>his faith and his actions worked together<\/em>. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).<\/p>","summary_ro":"2:22 This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by his actions alone; instead, his faith and his actions worked together. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).","summary_en":"2:22 This verse explains 2:21 so it won’t be misunderstood: Abraham was not justified by his actions alone; instead, his faith and his actions worked together. This describes the full scope of Abraham’s faithful response to God throughout his life (see Gen 12:1-4; 18:1-27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":40797,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68423,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96049,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123675,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12243,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fellowship","title_en":"Fellowship","content_ro":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","content_en":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","summary_ro":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","summary_en":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39868,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Abraham, the Friend of God","title_en":"Abraham, the Friend of God","content_ro":"<h3>Abraham, the Friend of God<\/h3>\n<blockquote><p>Referred to as the “friend of God” (2 Chr 20:7; Jas 2:23, <span>nlt<\/span>), Abraham played an important role in Hebrew history. Through Abraham’s life, God revealed a program of “election” and “covenant,” which culminated in the work of Jesus Christ. God said to Abraham, “All the families of the earth will be blessed through you” (Gn 12:3, <span>nlt<\/span>). Centuries later, the apostle Paul explained that the full import of God’s promise was seen in the preaching of the gospel to all nations and the response of faith in Christ, which signifies believers from all families of the earth as sons of Abraham (Gal 3:6-9).<\/p><\/blockquote>","content_en":"<h3>Abraham, the Friend of God<\/h3>\n<blockquote><p>Referred to as the “friend of God” (2 Chr 20:7; Jas 2:23, <span>nlt<\/span>), Abraham played an important role in Hebrew history. Through Abraham’s life, God revealed a program of “election” and “covenant,” which culminated in the work of Jesus Christ. God said to Abraham, “All the families of the earth will be blessed through you” (Gn 12:3, <span>nlt<\/span>). Centuries later, the apostle Paul explained that the full import of God’s promise was seen in the preaching of the gospel to all nations and the response of faith in Christ, which signifies believers from all families of the earth as sons of Abraham (Gal 3:6-9).<\/p><\/blockquote>","summary_ro":"Abraham, the Friend of God Referred to as the “friend of God” (2 Chr 20:7; Jas 2:23, nlt), Abraham played an important role in Hebrew history. Through Abraham’s life, God revealed a program of “election” and “covenant,” which culminated in the work of Jesus Christ. God said to Abraham, “All the families of the earth will be blessed through you” (Gn 12:3, nlt). Centuries later, the apostle Paul explained that the full import of God’s promise was seen in the preaching of the gospel to all natio...","summary_en":"Abraham, the Friend of God Referred to as the “friend of God” (2 Chr 20:7; Jas 2:23, nlt), Abraham played an important role in Hebrew history. Through Abraham’s life, God revealed a program of “election” and “covenant,” which culminated in the work of Jesus Christ. God said to Abraham, “All the families of the earth will be blessed through you” (Gn 12:3, nlt). Centuries later, the apostle Paul explained that the full import of God’s promise was seen in the preaching of the gospel to all natio...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:23","title_en":"Study Note: Iacov 2:23","content_ro":"<p><strong>2:23<\/strong> <em>it happened just as the Scriptures say<\/em> (literally <em>the Scripture was fulfilled<\/em>): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • <em>He was even called the friend of God:<\/em> James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).<\/p>","content_en":"<p><strong>2:23<\/strong> <em>it happened just as the Scriptures say<\/em> (literally <em>the Scripture was fulfilled<\/em>): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • <em>He was even called the friend of God:<\/em> James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).<\/p>","summary_ro":"2:23 it happened just as the Scriptures say (literally the Scripture was fulfilled): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • He was even called the friend of God: James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).","summary_en":"2:23 it happened just as the Scriptures say (literally the Scripture was fulfilled): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • He was even called the friend of God: James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:23","title_en":"Study Note: Iacov 2:23","content_ro":"<p><strong>2:23<\/strong> <em>it happened just as the Scriptures say<\/em> (literally <em>the Scripture was fulfilled<\/em>): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • <em>He was even called the friend of God:<\/em> James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).<\/p>","content_en":"<p><strong>2:23<\/strong> <em>it happened just as the Scriptures say<\/em> (literally <em>the Scripture was fulfilled<\/em>): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • <em>He was even called the friend of God:<\/em> James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).<\/p>","summary_ro":"2:23 it happened just as the Scriptures say (literally the Scripture was fulfilled): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • He was even called the friend of God: James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).","summary_en":"2:23 it happened just as the Scriptures say (literally the Scripture was fulfilled): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • He was even called the friend of God: James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114266,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:23","title_en":"Study Note: Iacov 2:23","content_ro":"<p><strong>2:23<\/strong> <em>it happened just as the Scriptures say<\/em> (literally <em>the Scripture was fulfilled<\/em>): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • <em>He was even called the friend of God:<\/em> James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).<\/p>","content_en":"<p><strong>2:23<\/strong> <em>it happened just as the Scriptures say<\/em> (literally <em>the Scripture was fulfilled<\/em>): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • <em>He was even called the friend of God:<\/em> James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).<\/p>","summary_ro":"2:23 it happened just as the Scriptures say (literally the Scripture was fulfilled): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • He was even called the friend of God: James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).","summary_en":"2:23 it happened just as the Scriptures say (literally the Scripture was fulfilled): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • He was even called the friend of God: James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:23","title_en":"Study Note: Iacov 2:23","content_ro":"<p><strong>2:23<\/strong> <em>it happened just as the Scriptures say<\/em> (literally <em>the Scripture was fulfilled<\/em>): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • <em>He was even called the friend of God:<\/em> James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).<\/p>","content_en":"<p><strong>2:23<\/strong> <em>it happened just as the Scriptures say<\/em> (literally <em>the Scripture was fulfilled<\/em>): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • <em>He was even called the friend of God:<\/em> James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).<\/p>","summary_ro":"2:23 it happened just as the Scriptures say (literally the Scripture was fulfilled): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • He was even called the friend of God: James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).","summary_en":"2:23 it happened just as the Scriptures say (literally the Scripture was fulfilled): James saw the offering of Isaac (Gen 22) as the fulfillment of Abraham’s pledge of faith and God’s declaration of Abraham’s righteousness (quoted from Gen 15:6). • He was even called the friend of God: James emphasizes the nature of faith as a relationship of undivided loyalty (Jas 1:5-8; 4:4; John 15:15).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62540,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65217,"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":90166,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92843,"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":117792,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120469,"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":145418,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Job’s Innocence","title_en":"Job’s Innocence","content_ro":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","content_en":"<h3>Job’s Innocence<\/h3>\n<p>Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence?<\/p>\n<p>Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute difference between the creature and the Creator. But Job was not claiming absolute purity. He acknowledged his youthful sins (Job 13:26) and was aware of his need to have his sins and his guilt covered (14:16-17).<\/p>\n<p>Nonetheless, Job repeatedly claimed to be a man of integrity and innocence in his relationship with God (13:14-18; 23:10-12; 27:3-6; 31:1-40). Even Eliphaz acknowledged that Job’s life was upright (4:6). Job’s faith made him doggedly pursue an audience with God and tenaciously believe in God’s justice despite his immediate experience. Job kept looking for his Redeemer (19:25). Although God’s justice might require a mediator (9:33-35), and it might not be evident before death (19:26), it guaranteed Job’s acquittal. Job lived “by believing and not by seeing” (2 Cor 5:7; see also Rom 8:24; 1 Cor 13:12; 2 Cor 4:18; Heb 11:1-2; 1 Pet 1:6-8).<\/p>\n<p>When held up to the light of Christ’s absolute righteousness, Job stands with all of us as a sinner. Job was not justified by his deeds but by his faith, and on that basis God declared that Job was “blameless—a man of complete integrity” (Job 1:1, 8; 2:3; 42:7-8). God does the same for us when we, like Job, put our complete trust in him (see Rom 4:4-5; Jas 2:23).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:46; Job 1:1, 8-11; 2:3-5; 4:6; 9:33-34; 13:18; 14:16-17; 15:14; 19:25-26; 23:10; 25:4; 27:5-6; 42:7-8; Pss 25:7; 37:37; 51:17; Ezek 4:14; Rom 3:10, 23, 25; 4:4-5; 6:23; 1 Cor 13:12; 2 Cor 4:18<\/p>","summary_ro":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","summary_en":"Job’s Innocence Job’s comforters could not stomach the idea that any human could be truly innocent (Job 4:17-19; 15:14-16; 25:4-6). Job’s claim to innocence also seems to conflict with the biblical teaching that “no one is righteous—not even one. . . . All fall short of God’s glorious standard” (Rom 3:10, 23). Was Job right in proclaiming his innocence? Eliphaz and the others talked right past Job. When they denied that Job could be right or pure, they were referring to the absolute differenc...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148095,"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}],"24":[{"id":40140,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Paul and James on Justification","title_en":"and James on Justification, Paul","content_ro":"<h3>Paul and James on Justification<\/h3>\n<blockquote><p>The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, <span>rsv<\/span>). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed:<\/p><\/blockquote>\n<p>(1) Paul and James are faced with two completely opposite crises. Paul is compelled to oppose a legalism that made the law the basis for righteousness and enabled one to stand justified before God. The legalists were trying to maintain the law of Moses (in particular the obligation of circumcision) for those who would be justified. For these, the law was front and center. James, on the other hand, seeks to cope with an antinomianism that shows no concern for the law of God and says that faith is enough. For these persons the law is of no consequence. Paul’s opponents would put the law at the heart of justification, so Paul’s response is expressed largely in negative terms: “No one will be justified by works of the law” (Rom 3:20). The opponents of James remove the law altogether and negate the significance or meaning of works in the name of faith. As a result James speaks positively of the law in relation to faith.<\/p>\n<p>(2) When Paul and James speak of “works,” they speak of different concepts. Paul is speaking of works of the law, that is, works as an expression of the law, or what might be called “law-works” (Rom 3:20). James, on the other hand, never speaks of works of the law but rather of works that give expression to faith, or what might be called “faith-works.” James regards faith without works as dead—that is, as no faith at all (Jas 2:17). For him faith is expressed and perfected by works. Paul and James both affirm that one comes into, and continues in, living relationship to God through faith—apart from the law but not without the love and obedience that is born of faith.<\/p>","content_en":"<h3>Paul and James on Justification<\/h3>\n<blockquote><p>The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, <span>rsv<\/span>). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed:<\/p><\/blockquote>\n<p>(1) Paul and James are faced with two completely opposite crises. Paul is compelled to oppose a legalism that made the law the basis for righteousness and enabled one to stand justified before God. The legalists were trying to maintain the law of Moses (in particular the obligation of circumcision) for those who would be justified. For these, the law was front and center. James, on the other hand, seeks to cope with an antinomianism that shows no concern for the law of God and says that faith is enough. For these persons the law is of no consequence. Paul’s opponents would put the law at the heart of justification, so Paul’s response is expressed largely in negative terms: “No one will be justified by works of the law” (Rom 3:20). The opponents of James remove the law altogether and negate the significance or meaning of works in the name of faith. As a result James speaks positively of the law in relation to faith.<\/p>\n<p>(2) When Paul and James speak of “works,” they speak of different concepts. Paul is speaking of works of the law, that is, works as an expression of the law, or what might be called “law-works” (Rom 3:20). James, on the other hand, never speaks of works of the law but rather of works that give expression to faith, or what might be called “faith-works.” James regards faith without works as dead—that is, as no faith at all (Jas 2:17). For him faith is expressed and perfected by works. Paul and James both affirm that one comes into, and continues in, living relationship to God through faith—apart from the law but not without the love and obedience that is born of faith.<\/p>","summary_ro":"Paul and James on Justification The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, rsv). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed: (1) Paul and James are faced with two completely opposi...","summary_en":"Paul and James on Justification The Letter of James is often seen to be in conflict with Paul’s teaching on justification by faith apart from works of the law. In fact, James quotes the same text (Gn 15:6) concerning Abraham and concludes, “You see that a man is justified by works and not by faith alone” (Jas 2:24, rsv). Martin Luther even repudiated this letter because it seemed at variance with Paul. But two factors should be observed: (1) Paul and James are faced with two completely opposi...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:24","title_en":"Study Note: Iacov 2:24","content_ro":"<p><strong>2:24<\/strong> <em>not by faith alone:<\/em> That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal 5:6), so also James knows that good deeds can result only from authentic faith that results in a commitment to God (Jas 2:18, 26).<\/p>","content_en":"<p><strong>2:24<\/strong> <em>not by faith alone:<\/em> That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal 5:6), so also James knows that good deeds can result only from authentic faith that results in a commitment to God (Jas 2:18, 26).<\/p>","summary_ro":"2:24 not by faith alone: That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal...","summary_en":"2:24 not by faith alone: That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:24","title_en":"Study Note: Iacov 2:24","content_ro":"<p><strong>2:24<\/strong> <em>not by faith alone:<\/em> That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal 5:6), so also James knows that good deeds can result only from authentic faith that results in a commitment to God (Jas 2:18, 26).<\/p>","content_en":"<p><strong>2:24<\/strong> <em>not by faith alone:<\/em> That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal 5:6), so also James knows that good deeds can result only from authentic faith that results in a commitment to God (Jas 2:18, 26).<\/p>","summary_ro":"2:24 not by faith alone: That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal...","summary_en":"2:24 not by faith alone: That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114267,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:24","title_en":"Study Note: Iacov 2:24","content_ro":"<p><strong>2:24<\/strong> <em>not by faith alone:<\/em> That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal 5:6), so also James knows that good deeds can result only from authentic faith that results in a commitment to God (Jas 2:18, 26).<\/p>","content_en":"<p><strong>2:24<\/strong> <em>not by faith alone:<\/em> That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal 5:6), so also James knows that good deeds can result only from authentic faith that results in a commitment to God (Jas 2:18, 26).<\/p>","summary_ro":"2:24 not by faith alone: That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal...","summary_en":"2:24 not by faith alone: That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141893,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:24","title_en":"Study Note: Iacov 2:24","content_ro":"<p><strong>2:24<\/strong> <em>not by faith alone:<\/em> That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal 5:6), so also James knows that good deeds can result only from authentic faith that results in a commitment to God (Jas 2:18, 26).<\/p>","content_en":"<p><strong>2:24<\/strong> <em>not by faith alone:<\/em> That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal 5:6), so also James knows that good deeds can result only from authentic faith that results in a commitment to God (Jas 2:18, 26).<\/p>","summary_ro":"2:24 not by faith alone: That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal...","summary_en":"2:24 not by faith alone: That is, not like the demons who merely believe something is true (2:19), but by a belief that results in generous deeds like those of God himself (1:17). Though some have thought that this teaching contradicts what Paul taught, it does not. Paul does not speak against good deeds themselves, but about trying to receive forgiveness of sins through good deeds (Rom 3:28; Gal 2:16). Just as Paul understands that love and generosity necessarily issue from a true faith (Gal...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":41108,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rahab","title_en":"Rahab","content_ro":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","content_en":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","summary_ro":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","summary_en":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68734,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rahab","title_en":"Rahab","content_ro":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","content_en":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","summary_ro":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","summary_en":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96360,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rahab","title_en":"Rahab","content_ro":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","content_en":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","summary_ro":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","summary_en":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123986,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Rahab","title_en":"Rahab","content_ro":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","content_en":"<h3>Rahab<\/h3>\n<p>Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho.<\/p> \n<p>Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record women innkeepers who were also prostitutes. If Rahab’s house was in fact an inn, it would have been a reasonable destination; Joshua’s scouts could hope they would not attract unwanted attention.<\/p>\n<p>Rahab’s arrangement with the scouts was a stirring declaration of faith in Yahweh, Israel’s God (Josh 2:8-21). As a Canaanite woman, Rahab would have practiced the fertility cult of Baal, god of the storm and life-giving rain, and of his consort Asherah, the mother earth goddess. Yet based on reports of Israel’s progress toward her land, Rahab recognized that Yahweh, the God of Israel, is “the supreme God of the heavens above and the earth below” (2:11).<\/p>\n<p>After Joshua’s conquest of Jericho, Rahab married Salmon of the tribe of Judah; she gave birth to a son, whom they named Boaz (Ruth 4:21; Matt 1:5). Thus, Rahab was the mother-in-law of Ruth, another foreign woman adopted into Israel. Rahab was also King David’s great-great-grandmother. She is listed with Moses, David, Samson, and Samuel as an example of faith demonstrated by good deeds (Heb 11:31; Jas 2:25). She is one of five women (including Mary) mentioned in Matthew’s genealogy of Jesus, the human family tree of God’s Son (Matt 1:5). Rahab bears especially poignant witness to the breathtaking scope of God’s grace.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Josh 2:1-21; 6:17, 22-25; Matt 1:5; Heb 11:31; Jas 2:25<\/p>","summary_ro":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","summary_en":"Rahab Rahab, a prostitute and a woman of faith, remains enigmatic centuries after her brief appearance in Israel’s history. Because she placed her faith in Israel’s God and helped the two Israelite scouts who came to her house, her life was spared when Israel captured Jericho. Because Rahab’s house stood on the wall of the city, Joshua’s scouts went there when they entered Jericho. Rahab might have been an innkeeper as well as a prostitute; other documents from the Old Testament era record wo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31778,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prostitution Prostitute","title_en":"Prostitution Prostitute","content_ro":"<h3>PROSTITUTE, PROSTITUTION<\/h3>\n<p>Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forbidden by the law of Moses (Lv 19:29; 21:9). The “strange woman” was another kind of prostitute (1 Kgs 11:1; Prv 5:20; 6:24; 7:5; 23:27). There are different opinions for why that name was given to prostitutes. One explanation is that it referred to a man leaving his own wife for another, who ought to be a stranger to him (Prv 5:17-20). It may also have referred to a foreign woman (Nm 25:1; Jos 23:13). “Prostitute” also refers to any woman, married or single, who practices unlawful sexual indulgence, whether for lust or monetary gain (Mt 21:31-32; Lk 15:30; 1 Cor 6:15-16; Heb 11:31; Jas 2:25).<\/p>\n<p>Prostitution appeared early in Israel’s life and continued throughout biblical history. Most biblical passages strongly condemn the practice of prostitution in any form. The priestly law of Leviticus 21:9 provided that a priest’s daughter who practiced prostitution was to be burned to death. A priest could not marry a prostitute (Lv 19:29), and the wages of prostitution could not be used to pay vows in the temple (Dt 23:18). These prohibitions served to keep the worship of the Lord free from the practice of cult prostitution.<\/p>\n<p>The sons of Jacob killed Hamor and his son Shechem, justifying their act by saying: “Should he treat our sister like a prostitute?” (Gn 34:31, <span>nlt<\/span>). Amaziah’s wife was to become a prostitute (Am 7:17) as punishment for his treatment of the prophet Amos.<\/p>\n<p>In the first century, prostitutes and tax collectors were equally detested by the Jews (Mt 21:32). According to Paul, the body of a Christian belongs to Christ and should not be joined to a prostitute’s body (1 Cor 6:15-16). Proverbs is replete with warnings to those who would go in to prostitutes.<\/p>\n<p>A few biblical passages do, however, seem to accept the prostitute as a member of the community. Tamar temporarily served as a prostitute to remind her father-in-law of his promise to her (Gn 38:14-15). Rahab the prostitute had a special place in Hebrew history because she had befriended the Hebrew spies (Jos 2:4-16; Heb 11:31).<\/p>\n<p>The words “prostitute” and “prostitution” were used figuratively for idolatry, especially in the prophetic books (Jer 2:20; Rv 17:1, 5, 15-16; 19:2). This figurative use was based on the marriagelike relationship of the Lord and his people (Jer 3:20). When the people gave their allegiance to idols rather than to God, he charged that they were prostitutes for other gods (Jgs 8:33). The same idea is found in the NT (Rv 17).<\/p>","content_en":"<h3>PROSTITUTE, PROSTITUTION<\/h3>\n<p>Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forbidden by the law of Moses (Lv 19:29; 21:9). The “strange woman” was another kind of prostitute (1 Kgs 11:1; Prv 5:20; 6:24; 7:5; 23:27). There are different opinions for why that name was given to prostitutes. One explanation is that it referred to a man leaving his own wife for another, who ought to be a stranger to him (Prv 5:17-20). It may also have referred to a foreign woman (Nm 25:1; Jos 23:13). “Prostitute” also refers to any woman, married or single, who practices unlawful sexual indulgence, whether for lust or monetary gain (Mt 21:31-32; Lk 15:30; 1 Cor 6:15-16; Heb 11:31; Jas 2:25).<\/p>\n<p>Prostitution appeared early in Israel’s life and continued throughout biblical history. Most biblical passages strongly condemn the practice of prostitution in any form. The priestly law of Leviticus 21:9 provided that a priest’s daughter who practiced prostitution was to be burned to death. A priest could not marry a prostitute (Lv 19:29), and the wages of prostitution could not be used to pay vows in the temple (Dt 23:18). These prohibitions served to keep the worship of the Lord free from the practice of cult prostitution.<\/p>\n<p>The sons of Jacob killed Hamor and his son Shechem, justifying their act by saying: “Should he treat our sister like a prostitute?” (Gn 34:31, <span>nlt<\/span>). Amaziah’s wife was to become a prostitute (Am 7:17) as punishment for his treatment of the prophet Amos.<\/p>\n<p>In the first century, prostitutes and tax collectors were equally detested by the Jews (Mt 21:32). According to Paul, the body of a Christian belongs to Christ and should not be joined to a prostitute’s body (1 Cor 6:15-16). Proverbs is replete with warnings to those who would go in to prostitutes.<\/p>\n<p>A few biblical passages do, however, seem to accept the prostitute as a member of the community. Tamar temporarily served as a prostitute to remind her father-in-law of his promise to her (Gn 38:14-15). Rahab the prostitute had a special place in Hebrew history because she had befriended the Hebrew spies (Jos 2:4-16; Heb 11:31).<\/p>\n<p>The words “prostitute” and “prostitution” were used figuratively for idolatry, especially in the prophetic books (Jer 2:20; Rv 17:1, 5, 15-16; 19:2). This figurative use was based on the marriagelike relationship of the Lord and his people (Jer 3:20). When the people gave their allegiance to idols rather than to God, he charged that they were prostitutes for other gods (Jgs 8:33). The same idea is found in the NT (Rv 17).<\/p>","summary_ro":"PROSTITUTE, PROSTITUTION Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forb...","summary_en":"PROSTITUTE, PROSTITUTION Person guilty of illicit sexual relationships; figuratively, one who worships an idol. The term “prostitute” translates four different words found in the Bible. One type of prostitute was the man or woman, married or unmarried, who committed immoral acts (Gn 34:31; Jgs 19:2; Prv 23:27). A different kind of prostitute was the temple prostitute of heathen religions in which fornication was part of the worship (Gn 38:21-22; Dt 23:17; Hos 4:14). Such prostitution was forb...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32328,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rahab (Person)","title_en":"Rahab (Person)","content_ro":"<h3>RAHAB (P<span>erson<\/span>)<\/h3>\n<p>Heroine of the battle of Jericho (Jos 2–6). Soon after Moses’ death, God told Joshua that he and the people were to cross the Jordan and occupy the land of promise. Before the crossing, however, Joshua sent two spies into the land to reconnoiter the opposition, in particular the fortified city of Jericho. Upon entering the city, the spies found their way quickly to Rahab’s house, which was perhaps an inn and\/or a brothel. She apparently was a prostitute.<\/p>\n<p>News of the arrival of spies was not long in reaching the king of Jericho, who quite naturally demanded that Rahab divulge their whereabouts. She cleverly admitted seeing them but insisted that they had left the city at nightfall. Actually, the spies were hiding under the stalks of flax on the roof of her house. When the king’s search party left Jericho to hunt the spies, Rahab confessed to the spies the reason for her complicity with the Israelites’ cause. She feared the God of the Jews, believing that he would surely give them victory (Jos 2:11).<\/p>\n<p>For her help, the spies agreed to save Rahab and her family. The sign was to be a cord of scarlet thread hanging from her window, the same avenue the spies used to escape the city. Rahab and her family were indeed the only survivors of the subsequent battle. They were led to safety, on Joshua’s command, by the very men Rahab had saved.<\/p>\n<p>Rahab became the wife of Salmon and mother of Boaz, and thus an ancestor of Jesus (Mt 1:5). Rahab is listed, along with Moses, David, Samson, and Samuel, as an example of faith (Heb 11:31). Her deed is an example of good works and justification (Jas 2:25).<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Joshua, Book of.<\/p>","content_en":"<h3>RAHAB (P<span>erson<\/span>)<\/h3>\n<p>Heroine of the battle of Jericho (Jos 2–6). Soon after Moses’ death, God told Joshua that he and the people were to cross the Jordan and occupy the land of promise. Before the crossing, however, Joshua sent two spies into the land to reconnoiter the opposition, in particular the fortified city of Jericho. Upon entering the city, the spies found their way quickly to Rahab’s house, which was perhaps an inn and\/or a brothel. She apparently was a prostitute.<\/p>\n<p>News of the arrival of spies was not long in reaching the king of Jericho, who quite naturally demanded that Rahab divulge their whereabouts. She cleverly admitted seeing them but insisted that they had left the city at nightfall. Actually, the spies were hiding under the stalks of flax on the roof of her house. When the king’s search party left Jericho to hunt the spies, Rahab confessed to the spies the reason for her complicity with the Israelites’ cause. She feared the God of the Jews, believing that he would surely give them victory (Jos 2:11).<\/p>\n<p>For her help, the spies agreed to save Rahab and her family. The sign was to be a cord of scarlet thread hanging from her window, the same avenue the spies used to escape the city. Rahab and her family were indeed the only survivors of the subsequent battle. They were led to safety, on Joshua’s command, by the very men Rahab had saved.<\/p>\n<p>Rahab became the wife of Salmon and mother of Boaz, and thus an ancestor of Jesus (Mt 1:5). Rahab is listed, along with Moses, David, Samson, and Samuel, as an example of faith (Heb 11:31). Her deed is an example of good works and justification (Jas 2:25).<\/p>\n<p><em>See also<\/em> Conquest and Allotment of the Land; Joshua, Book of.<\/p>","summary_ro":"RAHAB (Person) Heroine of the battle of Jericho (Jos 2–6). Soon after Moses’ death, God told Joshua that he and the people were to cross the Jordan and occupy the land of promise. Before the crossing, however, Joshua sent two spies into the land to reconnoiter the opposition, in particular the fortified city of Jericho. Upon entering the city, the spies found their way quickly to Rahab’s house, which was perhaps an inn and\/or a brothel. She apparently was a prostitute. News of the arrival of ...","summary_en":"RAHAB (Person) Heroine of the battle of Jericho (Jos 2–6). Soon after Moses’ death, God told Joshua that he and the people were to cross the Jordan and occupy the land of promise. Before the crossing, however, Joshua sent two spies into the land to reconnoiter the opposition, in particular the fortified city of Jericho. Upon entering the city, the spies found their way quickly to Rahab’s house, which was perhaps an inn and\/or a brothel. She apparently was a prostitute. News of the arrival of ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:25","title_en":"Study Note: Iacov 2:25","content_ro":"<p><strong>2:25<\/strong> James presents <em>Rahab the prostitute<\/em> (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect <em>by her actions<\/em> when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).<\/p>","content_en":"<p><strong>2:25<\/strong> James presents <em>Rahab the prostitute<\/em> (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect <em>by her actions<\/em> when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).<\/p>","summary_ro":"2:25 James presents Rahab the prostitute (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect by her actions when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).","summary_en":"2:25 James presents Rahab the prostitute (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect by her actions when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:25","title_en":"Study Note: Iacov 2:25","content_ro":"<p><strong>2:25<\/strong> James presents <em>Rahab the prostitute<\/em> (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect <em>by her actions<\/em> when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).<\/p>","content_en":"<p><strong>2:25<\/strong> James presents <em>Rahab the prostitute<\/em> (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect <em>by her actions<\/em> when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).<\/p>","summary_ro":"2:25 James presents Rahab the prostitute (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect by her actions when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).","summary_en":"2:25 James presents Rahab the prostitute (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect by her actions when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:25","title_en":"Study Note: Iacov 2:25","content_ro":"<p><strong>2:25<\/strong> James presents <em>Rahab the prostitute<\/em> (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect <em>by her actions<\/em> when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).<\/p>","content_en":"<p><strong>2:25<\/strong> James presents <em>Rahab the prostitute<\/em> (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect <em>by her actions<\/em> when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).<\/p>","summary_ro":"2:25 James presents Rahab the prostitute (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect by her actions when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).","summary_en":"2:25 James presents Rahab the prostitute (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect by her actions when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:25","title_en":"Study Note: Iacov 2:25","content_ro":"<p><strong>2:25<\/strong> James presents <em>Rahab the prostitute<\/em> (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect <em>by her actions<\/em> when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).<\/p>","content_en":"<p><strong>2:25<\/strong> James presents <em>Rahab the prostitute<\/em> (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect <em>by her actions<\/em> when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).<\/p>","summary_ro":"2:25 James presents Rahab the prostitute (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect by her actions when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).","summary_en":"2:25 James presents Rahab the prostitute (see Josh 2:1) as his second example of how good works must accompany genuine faith. She declared her belief that the Lord God of Israel was the only God (Josh 2:9-11), and her faith was made perfect by her actions when she provided hospitality and a means of escape to the Israelite spies (Josh 2:1-6; 6:25; Heb 11:31).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":59017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:26","title_en":"Study Note: Iacov 2:26","content_ro":"<p><strong>2:26<\/strong> <em>Good works<\/em> are as necessary to <em>faith<\/em> as <em>breath<\/em> is to a physical <em>body<\/em> (Gen 2:7). We cannot have one without the other.<\/p>","content_en":"<p><strong>2:26<\/strong> <em>Good works<\/em> are as necessary to <em>faith<\/em> as <em>breath<\/em> is to a physical <em>body<\/em> (Gen 2:7). We cannot have one without the other.<\/p>","summary_ro":"2:26 Good works are as necessary to faith as breath is to a physical body (Gen 2:7). We cannot have one without the other.","summary_en":"2:26 Good works are as necessary to faith as breath is to a physical body (Gen 2:7). We cannot have one without the other.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":86643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:26","title_en":"Study Note: Iacov 2:26","content_ro":"<p><strong>2:26<\/strong> <em>Good works<\/em> are as necessary to <em>faith<\/em> as <em>breath<\/em> is to a physical <em>body<\/em> (Gen 2:7). We cannot have one without the other.<\/p>","content_en":"<p><strong>2:26<\/strong> <em>Good works<\/em> are as necessary to <em>faith<\/em> as <em>breath<\/em> is to a physical <em>body<\/em> (Gen 2:7). We cannot have one without the other.<\/p>","summary_ro":"2:26 Good works are as necessary to faith as breath is to a physical body (Gen 2:7). We cannot have one without the other.","summary_en":"2:26 Good works are as necessary to faith as breath is to a physical body (Gen 2:7). We cannot have one without the other.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114269,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:26","title_en":"Study Note: Iacov 2:26","content_ro":"<p><strong>2:26<\/strong> <em>Good works<\/em> are as necessary to <em>faith<\/em> as <em>breath<\/em> is to a physical <em>body<\/em> (Gen 2:7). We cannot have one without the other.<\/p>","content_en":"<p><strong>2:26<\/strong> <em>Good works<\/em> are as necessary to <em>faith<\/em> as <em>breath<\/em> is to a physical <em>body<\/em> (Gen 2:7). We cannot have one without the other.<\/p>","summary_ro":"2:26 Good works are as necessary to faith as breath is to a physical body (Gen 2:7). We cannot have one without the other.","summary_en":"2:26 Good works are as necessary to faith as breath is to a physical body (Gen 2:7). We cannot have one without the other.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141895,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Iacov 2:26","title_en":"Study Note: Iacov 2:26","content_ro":"<p><strong>2:26<\/strong> <em>Good works<\/em> are as necessary to <em>faith<\/em> as <em>breath<\/em> is to a physical <em>body<\/em> (Gen 2:7). We cannot have one without the other.<\/p>","content_en":"<p><strong>2:26<\/strong> <em>Good works<\/em> are as necessary to <em>faith<\/em> as <em>breath<\/em> is to a physical <em>body<\/em> (Gen 2:7). We cannot have one without the other.<\/p>","summary_ro":"2:26 Good works are as necessary to faith as breath is to a physical body (Gen 2:7). We cannot have one without the other.","summary_en":"2:26 Good works are as necessary to faith as breath is to a physical body (Gen 2:7). We cannot have one without the other.","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"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Iacov 2
— 26 versete
Iacov 2
📘 Info carte
Se încarcă...
📖 Resurse