1
Întreb dar: ,A lepădat Dumnezeu pe poporul Său?` Nicidecum! Căci şi eu sânt Israelit, din sămânţa lui Avraam, din seminţia lui Beniamin.
2
Dumnezeu n-a lepădat pe poporul Său, pe care l-a cunoscut mai dinainte. Nu ştiţi ce zice Scriptura, în locul unde vorbeşte despre Ilie? Cum se plânge el lui Dumnezeu împotriva lui Israel, când zice:
3
,,Doamne, pe proorocii Tăi i-au omorât, altarele Tale le-au surpat; am rămas eu singur, şi caută să-mi ia viaţa?``
4
Dar ce-i răspunde Dumnezeu? ,,Mi-am păstrat şapte mii de bărbaţi, cari nu şi-au plecat genunchiul înaintea lui Baal.``
5
Tot aşa, şi în vremea de faţă, este o rămăşiţă datorită unei alegeri, prin har.
6
Şi dacă este prin har, atunci nu mai este prin fapte; altmintrelea, harul n-ar mai fi har. Şi dacă este prin fapte, nu mai este prin har; altmintrelea, fapta n-ar mai fi faptă.
7
Deci, ce urmează? Că Israel n-a căpătat ce căuta, iar rămăşiţa aleasă a căpătat; pe când ceilalţi au fost împietriţi,
8
după cum este scris: ,,Dumnezeu le-a dat un duh de adormire, ochi ca să nu vadă, şi urechi ca să n-audă, până în ziua de astăzi.``
9
Şi David zice: ,,Masa lor să li se prefacă într-o cursă, într-un laţ, într-un prilej de cădere şi într-o dreaptă răsplătire.
10
Să li se întunece ochii ca să nu vadă, şi spinarea să le-o ţii mereu gârbovită.``
11
Întreb dar: ,,S-au poticnit ei ca să cadă? Nicidecum! Ci, prin alunecarea lor, s-a făcut cu putinţă mântuirea Neamurilor, ca să facă pe Israel gelos;
12
dacă, deci, alunecarea lor a fost o bogăţie pentru lume, şi paguba lor a fost o bogăţie pentru Neamuri, ce va fi plinătatea întoarcerii lor?
14
şi caut, ca, dacă este cu putinţă, să stârnesc gelozia celor din neamul meu, şi să mântuiesc pe unii din ei.
15
Căci, dacă lepădarea lor a adus împăcarea lumii, ce va fi primirea lor din nou, decât viaţă din morţi?
16
Iar dacă cele dintâi roade sânt sfinte, şi plămădeala este sfântă; şi dacă rădăcina este sfântă, şi ramurile sânt sfinte.
17
Iar dacă unele din ramuri au fost tăiate, şi dacă tu, care erai dintr-un măslin sălbatic, ai fost altoit în locul lor, şi ai fost făcut părtaş rădăcinii şi grăsimii măslinului,
18
nu te făli faţă de ramuri. Dacă te făleşti, să ştii că nu tu ţii rădăcina, ci rădăcina te ţine pe tine.
19
Dar vei zice: ,,Ramurile au fost tăiate, ca să fiu altoit eu.``
20
Adevărat: au fost tăiate din pricina necredinţei lor, şi tu stai în picioare prin credinţă: Nu te îngâmfa dar, ci teme-te!
21
Căci dacă n-a cruţat Dumnezeu ramurile fireşti, nu te va cruţa nici pe tine.
22
Uită-te dar la bunătatea şi asprimea lui Dumnezeu: asprime faţă de ceice au căzut, şi bunătate faţă de tine, dacă nu încetezi să rămâi în bunătatea aceasta; altmintrelea, vei fi tăiat şi tu.
23
Şi chiar ei: dacă nu stăruiesc în necredinţă, vor fi altoiţi; căci Dumnezeu poate să-i altoiască iarăş.
24
Fiindcă, dacă tu, care ai fost tăiat dintr-un măslin, care din fire era sălbatec, ai fost altoit, împotriva firii tale, într-un măslin bun, cu cât mai mult vor fi altoiţi ei, cari sânt ramuri fireşti, în măslinul lor?
25
Fraţilor, pentruca să nu vă socotiţi singuri înţelepţi, nu vreau să nu ştiţi taina aceasta: o parte din Israel a căzut într-o împietrire, care va ţinea până va intra numărul deplin al Neamurilor.
26
Şi atunci tot Israelul va fi mântuit, dupăcum este scris: ,,Izbăvitorul va veni din Sion, şi va îndepărta toate nelegiurile dela Iacov.
27
Acesta va fi legământul, pe care-l voi face cu ei, când le voi şterge păcatele.``
28
În ce priveşte Evanghelia, ei sânt vrăjmaşi, şi aceasta spre binele vostru; dar în ce priveşte alegerea, sânt iubiţi, din pricina părinţilor lor.
29
Căci lui Dumnezeu nu -I pare rău de darurile şi de chemarea făcută.
30
Dupăcum voi odinioară n-aţi ascultat de Dumnezeu, şi dupăcum prin neascultarea lor aţi căpătat îndurare acum,
31
tot aşa, ei acum n-au ascultat, pentruca, prin îndurarea arătată vouă, să capete şi ei îndurare.
32
Fiindcă Dumnezeu a închis pe toţi oamenii în neascultare, ca să aibă îndurare de toţi.
33
O, adâncul bogăţiei, înţelepciunii şi ştiinţei lui Dumnezeu! Cât de nepătrunse sânt judecăţile Lui, şi cât de neânţelese sânt căile Lui!
34
Şi în adevăr, ,,cine a cunoscut gândul Domnului? Sau cine a fost sfetnicul Lui?
35
Cine I-a dat ceva întâi, ca să aibă de primit înapoi?``
36
Din El, prin El, şi pentru El sânt toate lucrurile. A Lui să fie slava în veci! Amin.
{"verseMap":{"1":[{"id":41583,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69209,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96835,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124461,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4336,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Benjamin","title_en":"Tribe of Benjamin","content_ro":"<h3>BENJAMIN, T<span>ribe of<\/span><\/h3>\n<p>One of the smallest of the 12 tribes of Israel, made up of descendants of Jacob’s youngest son (Nm 1:36). In the OT the tribe is often referred to as simply “Benjamin.” Though small, the tribe of Benjamin played an important role in Israelite history, particularly in their conduct as great warriors (Jgs 20:13-16; 1 Chr 12:1-2).<\/p>\n<p>At the Israelite conquest of Canaan, after the tribes of Judah and Ephraim had received their territory, the first lot came to Benjamin. The tribe was allotted territory between Judah and Ephraim, a strip of land between Mt Ephraim and the Judean hills. The southern boundary with Judah was clearly defined: through the valley of Hinnom immediately south of Jerusalem to a point north of the Dead Sea. Its eastern limit was the Jordan, and its northern boundary with Ephraim ran from the Jordan to Bethel to Ataroth-addar south of Lower Beth-horon (Jos 18:11-20).<\/p>\n<p>Benjamin’s territory extended about 28 miles (45.1 kilometers) from west to east and 12 miles (19.3 kilometers) north to south. It was hilly country, strategically located to control key passes, but with fertile hill basins. Among its hill settlements were the important towns of Jerusalem, Jericho, Bethel, Gibeon, Gibeah, and Mizpeh (Jos 18:21-28). Not all of its towns were immediately taken from their previous possessors; Jerusalem, for example, was in the hands of the Jebusites until David’s time. The environment bred a hardy race of highlanders, well described in Jacob’s blessing of Benjamin as “a wolf that prowls” (Gn 49:27).<\/p>\n<p>Ehud of Benjamin was one of the early judges in Canaan, a “deliverer” of the Israelites who killed Eglon, king of Moab (Jgs 3:15). Members of the tribe later helped Deborah and Barak defeat Sisera (5:14). The tribe continued to produce great men: political leaders (1 Chr 27:21), captains in Saul’s army (2 Sm 4:2) and David’s army (23:29), skilled archers (1 Chr 8:40), and overseers in Solomon’s labor force (1 Kgs 4:18).<\/p>\n<p>Less noble traits were also shown by Benjamin’s descendants. Palti, a Benjaminite, was one of the scouts making a bad report when the 12 spies returned from the land of Canaan (Nm 13:1-2, 9, 31-33). The tribe as a whole displayed disobedience and lack of consistent courage by failing to clear their inheritance of Canaanites (Jgs 1:21). Following the custom of the day, the whole tribe defended the lewd treatment and murder of a concubine from another tribe by a few of their members (chs 19–20). That act of gross immorality united the other tribes against them, and the tribe of Benjamin was almost decimated. To keep the tribe from dying out, the other tribes allowed the Benjaminites to take captive several hundred women who then became their wives (Jgs 21).<\/p>\n<p>Benjamin’s tribe proved to be dependable in various ways. During the exodus from Egypt, it took its place in the organization (Nm 1:11) and the army (2:22) and made its tribal offerings (7:60). It demonstrated remarkable loyalty to the throne, initially to Saul and his family (2 Sm 2:8-31). Later David received its faithful support, as did his descendants, for Benjamin remained with Judah, loyal to Solomon’s son Rehoboam when Jeroboam led a secession (1 Kgs 12:21-24).<\/p>\n<p>Other men of Benjamin (often called Benjaminites) spoken of in the OT include Cush, of whom David sang (Ps 7 superscription); Jeremiah the prophet, who, though a Levite, lived within Benjamin’s tribe (Jer 1:1; 32:8); and Mordecai, uncle and adviser to Queen Esther (Est 2:5).<\/p>\n<p>In the NT the apostle Paul made no apologies for his ancestry, twice referring to himself as a Hebrew of Benjamin’s tribe (Rom 11:1; Phil 3:5). In his sermon at Antioch of Pisidia, Paul also mentioned Benjamin as the tribe of King Saul, in his brief account of Israel’s history (Acts 13:21). In one other NT reference Benjamin is named with the other 11 tribes in John’s apocalyptic vision (Rv 7:8). <em>See<\/em> Benjamin (Person) #1.<\/p>","content_en":"<h3>BENJAMIN, T<span>ribe of<\/span><\/h3>\n<p>One of the smallest of the 12 tribes of Israel, made up of descendants of Jacob’s youngest son (Nm 1:36). In the OT the tribe is often referred to as simply “Benjamin.” Though small, the tribe of Benjamin played an important role in Israelite history, particularly in their conduct as great warriors (Jgs 20:13-16; 1 Chr 12:1-2).<\/p>\n<p>At the Israelite conquest of Canaan, after the tribes of Judah and Ephraim had received their territory, the first lot came to Benjamin. The tribe was allotted territory between Judah and Ephraim, a strip of land between Mt Ephraim and the Judean hills. The southern boundary with Judah was clearly defined: through the valley of Hinnom immediately south of Jerusalem to a point north of the Dead Sea. Its eastern limit was the Jordan, and its northern boundary with Ephraim ran from the Jordan to Bethel to Ataroth-addar south of Lower Beth-horon (Jos 18:11-20).<\/p>\n<p>Benjamin’s territory extended about 28 miles (45.1 kilometers) from west to east and 12 miles (19.3 kilometers) north to south. It was hilly country, strategically located to control key passes, but with fertile hill basins. Among its hill settlements were the important towns of Jerusalem, Jericho, Bethel, Gibeon, Gibeah, and Mizpeh (Jos 18:21-28). Not all of its towns were immediately taken from their previous possessors; Jerusalem, for example, was in the hands of the Jebusites until David’s time. The environment bred a hardy race of highlanders, well described in Jacob’s blessing of Benjamin as “a wolf that prowls” (Gn 49:27).<\/p>\n<p>Ehud of Benjamin was one of the early judges in Canaan, a “deliverer” of the Israelites who killed Eglon, king of Moab (Jgs 3:15). Members of the tribe later helped Deborah and Barak defeat Sisera (5:14). The tribe continued to produce great men: political leaders (1 Chr 27:21), captains in Saul’s army (2 Sm 4:2) and David’s army (23:29), skilled archers (1 Chr 8:40), and overseers in Solomon’s labor force (1 Kgs 4:18).<\/p>\n<p>Less noble traits were also shown by Benjamin’s descendants. Palti, a Benjaminite, was one of the scouts making a bad report when the 12 spies returned from the land of Canaan (Nm 13:1-2, 9, 31-33). The tribe as a whole displayed disobedience and lack of consistent courage by failing to clear their inheritance of Canaanites (Jgs 1:21). Following the custom of the day, the whole tribe defended the lewd treatment and murder of a concubine from another tribe by a few of their members (chs 19–20). That act of gross immorality united the other tribes against them, and the tribe of Benjamin was almost decimated. To keep the tribe from dying out, the other tribes allowed the Benjaminites to take captive several hundred women who then became their wives (Jgs 21).<\/p>\n<p>Benjamin’s tribe proved to be dependable in various ways. During the exodus from Egypt, it took its place in the organization (Nm 1:11) and the army (2:22) and made its tribal offerings (7:60). It demonstrated remarkable loyalty to the throne, initially to Saul and his family (2 Sm 2:8-31). Later David received its faithful support, as did his descendants, for Benjamin remained with Judah, loyal to Solomon’s son Rehoboam when Jeroboam led a secession (1 Kgs 12:21-24).<\/p>\n<p>Other men of Benjamin (often called Benjaminites) spoken of in the OT include Cush, of whom David sang (Ps 7 superscription); Jeremiah the prophet, who, though a Levite, lived within Benjamin’s tribe (Jer 1:1; 32:8); and Mordecai, uncle and adviser to Queen Esther (Est 2:5).<\/p>\n<p>In the NT the apostle Paul made no apologies for his ancestry, twice referring to himself as a Hebrew of Benjamin’s tribe (Rom 11:1; Phil 3:5). In his sermon at Antioch of Pisidia, Paul also mentioned Benjamin as the tribe of King Saul, in his brief account of Israel’s history (Acts 13:21). In one other NT reference Benjamin is named with the other 11 tribes in John’s apocalyptic vision (Rv 7:8). <em>See<\/em> Benjamin (Person) #1.<\/p>","summary_ro":"BENJAMIN, Tribe of One of the smallest of the 12 tribes of Israel, made up of descendants of Jacob’s youngest son (Nm 1:36). In the OT the tribe is often referred to as simply “Benjamin.” Though small, the tribe of Benjamin played an important role in Israelite history, particularly in their conduct as great warriors (Jgs 20:13-16; 1 Chr 12:1-2). At the Israelite conquest of Canaan, after the tribes of Judah and Ephraim had received their territory, the first lot came to Benjamin. The tribe w...","summary_en":"BENJAMIN, Tribe of One of the smallest of the 12 tribes of Israel, made up of descendants of Jacob’s youngest son (Nm 1:36). In the OT the tribe is often referred to as simply “Benjamin.” Though small, the tribe of Benjamin played an important role in Israelite history, particularly in their conduct as great warriors (Jgs 20:13-16; 1 Chr 12:1-2). At the Israelite conquest of Canaan, after the tribes of Judah and Ephraim had received their territory, the first lot came to Benjamin. The tribe w...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6574,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Church","title_en":"Church","content_ro":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","content_en":"<h3>CHURCH<\/h3>\n<p>A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John.<\/p>\n<p>One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term was used by the writers of the Dead Sea Scrolls as well as by early Christians; it is the actual meaning of the word “church.” Christians often referred to themselves simply as the church or the congregation (with “of God” being understood). The term could be applied either to all believers in the world or to any local group of them. It meant the total presence of God’s people in a given location. That is why the NT often uses the singular “church” even when many groups of believers are included together (Acts 9:31; 2 Cor 1:1); the term “churches” is rarely found (Acts 15:41; 16:5). Each group or the whole group was the place where God was present (Mt 16:18; 18:17); God had purchased the congregation with the blood of his Son (Acts 20:28). The use of the word “church” in the NT is also somewhat dependent upon the Greek world. In the Greek world the word translated “church” designated an <em>assembly<\/em> of people, a meeting, such as a regularly summoned political body, or simply a <em>gathering<\/em> of people. The word is used in such a secular way in Acts 19:32, 39, 41.<\/p>\n<p>The specifically Christian usages of this concept vary considerably in the NT. (1) In analogy to the OT, it sometimes refers to a church meeting, as when Paul says to the Christians in Corinth: “When you meet as a church . . .” (1 Cor 11:18). This means that Christians are the people of God especially when they are gathered for worship. (2) In texts such as Matthew 18:17, Acts 5:11, 1 Corinthians 4:17, and Philippians 4:15, “church” refers to the entire group of Christians living in one place. Often, the local character of a Christian congregation is emphasized, as in the phrases, “the church in Jerusalem” (Acts 8:1), “in Corinth” (1 Cor 1:2), “in Thessalonica” (1 Thes 1:1). (3) In other texts, house assemblies of Christians are called churches, such as those who met in the house of Priscilla and Aquila (Rom 16:5; 1 Cor 16:19). (4) Throughout the NT, “the church” designates the universal church, to which all believers belong (see Acts 9:31; 1 Cor 6:4; Eph 1:22; Col 1:18). Jesus’ first word about the founding of the Christian movement in Matthew 16:18 has this larger meaning: “I will build my church, and the powers of death shall not prevail against it” (<span>rsv<\/span>).<\/p>\n<p>The church, both as a universal reality and in its local, concrete expression, is more specifically designated in Paul’s writings as “the church of God” (e.g., 1 Cor 1:2; 10:32) or “the churches of Christ” (Rom 16:16). In this way a common, secular Greek term receives its distinctive Christian meaning and sets the Christian assembly\/ gathering\/community apart from all other secular or religious groups.<\/p>\n<p>It is clear from the NT as a whole that the Christian community understood itself as the community of the end time, as the community called into being by God’s end-time act of revelation and divine presence in Jesus of Nazareth. So Paul tells the Christians in Corinth that they are those “upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>). That is, God had visited his creation, had called out of both Judaism and the gentile world a new people, empowered by his Spirit to be present in the world, sharing the Good News (gospel) of his radical, unconditional love for his creation (Eph 2:11-22). The Gospels tell us that Jesus chose 12 disciples who became the foundation of this new people. The correspondence to the 12 tribes of Israel is clear, and it shows that the church was understood both as grounded in Judaism and as the fulfillment of God’s intention in calling Israel to become “a light to the nations, that my salvation may reach to the end of the earth” (Is 49:6, <span>rsv<\/span>; Rom 11:1-5). It is this recognition that allows Paul to call this new Gentile-Jewish community, this new creation, “the Israel of God” (Gal 6:15-16). In this new community the traditional barriers of race, social standing, and sex—barriers that divided people from one another and categorized them into inferior and superior classes—are seen to be shattered: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3:28, <span>niv<\/span>). This one entity is called “the body of Christ.”<\/p>\n<p>Paul is alone among NT writers in speaking of the church as Christ’s body (Rom 12:5; 1 Cor 12:27; Eph 1:22-23; 4:12; see also 1 Cor 10:16-17; 12:12-13), or as “the body” of which Christ is the “head” (Eph 4:15; Col 1:18). The origin of this way of speaking about the church is not clear. Among a number of suggestions, two are particularly revealing about Paul’s thought: (1) The Damascus road experience. According to the accounts in Acts (9:3-7; 22:6-11; 26:12-18), Jesus identifies himself with his persecuted disciples. By persecuting these early Christians, Paul was actually fighting against Christ himself. It is possible that later reflection on this experience led Paul to the conviction that the living Christ was so identified with his community that it could be spoken of as his “body,” that is, the concrete expression of his real presence. (2) The Hebrew concept of corporate solidarity. Paul was a Hebrew of the Hebrews (Phil 3:5), and his thinking was thoroughly Jewish. In that context, the individual is largely thought of as intimately tied into the nation as a whole; the individual does not have real existence apart from the whole people. At the same time, the entire people can be seen as represented by one individual. Thus, “Israel” is both the name of one individual and the name of a whole people. The “servant” of Isaiah 42–53 can be both an individual (Is 42:1-4) and the nation of Israel (49:1-6). This idea of corporate solidarity (or personality) is the background for the intimate connection Paul makes between “the first Adam” and sinful humanity as well as between “the last (or second) Adam” (Christ) and renewed humanity (1 Cor 15:45-49; see also Rom 5:12-21).<\/p>\n<p>The reality of the intimate relation between Christ and his church is thus expressed by Paul as the organic unity and integration of the physical body (Rom 12:4-8; 1 Cor 12:12-27). For Paul, the Lord’s Supper is a specific manifestation of this reality: “The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor 10:16b-17, <span>rsv<\/span>). Since this is the case, Paul goes on to argue, all the functions of the body have their legitimate and rightful place. Division within the body (i.e., the church) reveals that there is something unhealthy within. It is this image of the church as the “body of Christ” that lies behind Paul’s repeated call for and insistence upon unity within the Christian community.<\/p>","summary_ro":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","summary_en":"CHURCH A group or assembly of persons called together for a particular purpose. The term appears in only two verses in the Gospels (Mt 16:18; 18:17) but frequently in the book of Acts, most of the letters of Paul, as well as most of the remaining NT writings, especially the Revelation of John. One way of referring to the body of Israel in the OT was simply “the congregation.” Groups claiming to be the true Israel spiritually rather then naturally called themselves “the congregation.” The term...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33244,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Romans","title_en":"Letter to the Romans","content_ro":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","content_en":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","summary_ro":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","summary_en":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64448,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Messages against the Nations","title_en":"Messages against the Nations","content_ro":"<h3>Messages against the Nations<\/h3>\n<p>Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\n<p>It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\n<p>The people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\n<p>The messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\n<p>God’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","content_en":"<h3>Messages against the Nations<\/h3>\n<p>Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\n<p>It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\n<p>The people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\n<p>The messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\n<p>God’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","summary_ro":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","summary_en":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92074,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Messages against the Nations","title_en":"Messages against the Nations","content_ro":"<h3>Messages against the Nations<\/h3>\n<p>Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\n<p>It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\n<p>The people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\n<p>The messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\n<p>God’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","content_en":"<h3>Messages against the Nations<\/h3>\n<p>Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\n<p>It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\n<p>The people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\n<p>The messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\n<p>God’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","summary_ro":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","summary_en":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119700,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Messages against the Nations","title_en":"Messages against the Nations","content_ro":"<h3>Messages against the Nations<\/h3>\n<p>Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\n<p>It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\n<p>The people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\n<p>The messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\n<p>God’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","content_en":"<h3>Messages against the Nations<\/h3>\n<p>Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\n<p>It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\n<p>The people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\n<p>The messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\n<p>God’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","summary_ro":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","summary_en":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147326,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Messages against the Nations","title_en":"Messages against the Nations","content_ro":"<h3>Messages against the Nations<\/h3>\n<p>Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\n<p>It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\n<p>The people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\n<p>The messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\n<p>God’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","content_en":"<h3>Messages against the Nations<\/h3>\n<p>Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did?<\/p>\n<p>It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins with God’s own household (1 Pet 4:17), it certainly does not end there. God will judge all, both inside and outside Israel, who rebel against him and his reign. All must come to acknowledge the Lord as the one true and sovereign God.<\/p>\n<p>The people of Judah were inclined to trust some of these nations (such as Egypt) to rescue them from foreign oppressors—not realizing that God was using other nations to bring judgment upon his people. The prophets reminded the people that no nation on earth can be trusted in place of God. In the end, all nations will bow before him.<\/p>\n<p>The messages against the foreign nations also reminded the covenant community that in spite of God’s judgment on them because of their sin, they were still his precious people. The primary accusation against these foreign nations was that they had persecuted and insulted God’s chosen people and had thereby affronted God. The negative side of God’s covenant with Abraham was still in force: “I will . . . curse those who treat you with contempt” (Gen 12:3).<\/p>\n<p>God’s consistent purpose in history is to bring glory to himself. By exiling his sinful people and by judging their arrogant oppressors, God displayed his power and holiness. Yet, in spite of the Exile, there was still hope for the positive side of the covenant to be fulfilled: “All the families on earth will be blessed through you” (Gen 12:3; see also Rom 11:1-27). God’s purposes for his people were not exhausted; he would ultimately bring glory to himself by bringing them back from the distant lands to which they had been scattered.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Deut 23:3-6; Isa 13:1–23:18; Jer 25:29; 46:1–51:64; Ezek 9:6; 25:1–32:32; 36:23; 39:7; Dan 4:17; Amos 1:1–2:3; 3:2; Obad 1:1-16; John 15:18-24; Acts 3:25-26; Rom 2:9-10; 11:1-27; Eph 1:3-14; 1 Pet 4:17; Rev 18:1-24<\/p>","summary_ro":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","summary_en":"Messages against the Nations Why would Israel’s prophets address discourses to nations who in all likelihood would never hear the messages uttered against them? Why were the prophets concerned about what these nations thought and did? It was because the real audience was the people of God. These messages reminded God’s people that God does not operate on a double standard, judging the sins of his own people while the nations around them were free to act as they wished. Though judgment begins ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":41565,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":69191,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96817,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124443,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","content_en":"<h3>Elijah<\/h3>\n<p>Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 <span>BC<\/span>). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord.<\/p>\n<p>Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a widow in Zarephath, a town in Jezebel’s home territory of Sidon. The widow’s son died, but Elijah prayed for him and he was revived (1 Kgs 17:8-24).<\/p>\n<p>In the third year of drought, Elijah challenged Baal’s prophets to a contest on Mount Carmel to demonstrate the identity of the true God (1 Kgs 18:1-40). The prophets of Baal called on Baal in vain, becoming frantic to induce him to appear, while Elijah made fun of Baal. When it was Elijah’s turn, he poured water over his sacrifice and prayed a simple, powerful prayer. Fire immediately consumed the offering. In response, the people of Israel worshiped the Lord and, at Elijah’s direction, killed Baal’s prophets. Then Elijah prayed for rain, and the drought ended (1 Kgs 18:41-46).<\/p>\n<p>Even with such tremendous displays of God’s power, Ahab and Jezebel continued to lead Israel astray. Jezebel was furious that her prophets had been killed (1 Kgs 19:1-2). She threatened Elijah, who fled to the desert and asked God to take his life. Instead, an angel nourished him until he reached Mount Sinai. Elijah complained that he was the only remaining prophet of the Lord and that his life was at risk. God encouraged him in a quiet voice, gave him good news, then recommissioned him for service (1 Kgs 19:3-18).<\/p>\n<p>Elijah was single-minded in his devotion to the true God. He had an assistant named Elisha whom he trained well. At the end of Elijah’s earthly existence, rather than dying, he was caught up into heaven in a chariot of fire (2 Kgs 2:11-12). Elisha inherited Elijah’s prophetic mantle and continued the task of confronting false worship in Israel (see 2 Kgs 2:1–9:13; 13:14-25).<\/p>\n<p>The Old Testament closes with the expectation that Elijah would return before the day of the Lord (Mal 4:5-6), an expectation that John the Baptist fulfilled, at least in part (see Matt 11:7-14; 17:10-13; Luke 1:17). Elijah appeared with Moses at Jesus’ transfiguration (Matt 17:1-9). In Revelation 11:3-12, one of the two witnesses seems either to be Elijah himself or to be modeled after Elijah. Elijah’s life illustrates God’s kindness and the effectiveness of prayer (Luke 4:25-26; Rom 11:2-6; Jas 5:17-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:1–19:21; 21:1-29; 2 Kgs 1:1–2:25; 9:36; 10:10, 17; 2 Chr 21:12-15; Mal 4:5-6; Matt 11:14; 16:14; 17:1-13; 27:45-49; Mark 6:15; 8:28; 9:2-13; 15:33-36; Luke 1:17; 4:26; 9:28-36; John 1:19-28; Rom 11:1-6; Jas 5:17<\/p>","summary_ro":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","summary_en":"Elijah Elijah from Tishbe served as prophet of Israel during the reigns of Ahab and Ahaziah (874–852 BC). His name means “my God is Yahweh,” and his ministry involved demonstrating that the Lord is the one true God and calling Israel back to the Lord. Under Ahab and Jezebel, Israel began worshiping Baal, a Canaanite fertility god of storm and rain, so God sent a drought upon Israel (1 Kgs 17:1). Elijah hid until the drought ended, and he was sustained by God. During that time, he lived with a...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10588,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elijah","title_en":"Elijah","content_ro":"<h3>ELIJAH<\/h3>\n<li>1. Ninth-century <span>BC<\/span> prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 <span>BC<\/span>) and Ahaziah (853–852 <span>BC<\/span>) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2.<\/li>\n<p>Elijah was called by God at a critical period in Israel’s life. Economically and politically the northern kingdom was in its strongest position since its separation from the southern kingdom. Omri (885–874 <span>BC<\/span>) had initiated a policy of trade and friendly relations with the Phoenicians. To show his good faith, Omri gave his son Ahab in marriage to Jezebel, the daughter of Ethbaal, king of Tyre. She brought Baal worship with her to Israel, a false religion whose rapid spread soon threatened the kingdom’s very existence. Elijah was sent to turn the nation and its leaders back to the Lord through his prophetic message and miracles.<\/p>\n<p class=\"h2\" id=\"WarningofDrought\">Warning of Drought<\/p>\n<p>Elijah began his recorded ministry by telling Ahab that the nation would suffer a drought until the prophet himself announced its end (1 Kgs 17:1). He thus repeated Moses’ warning (Lv 26:14-39; Dt 28:15-68) of the consequences of turning away from God.<\/p>\n<p>Elijah then hid himself in a ravine on the east bank of the Jordan River by the brook Cherith (possibly the valley of the Yarmuk River in north Gilead). There he had sufficient water for his needs, and ravens brought him food twice daily. When the brook dried up, Elijah was directed to move to the Phoenician village of Zarephath near Sidon. A widow took care of him from her scanty supplies, and her obedience to Elijah was rewarded by a miraculous supply of meal and oil that was not depleted until the drought ended.<\/p>\n<p>While Elijah was staying with the widow, her son became ill and died. By the power of prayer, the child was restored to life and good health.<\/p>\n<p>In the drought’s third year the Lord told Elijah to inform Ahab that God would soon provide rain for Israel. On his return, Elijah first encountered Ahab’s officer, Obadiah, who was searching for water for the king’s livestock. Elijah sent Obadiah to arrange a meeting with Ahab. At first Obadiah refused. For three years Ahab had searched Israel and the neighboring kingdoms in vain for the prophet, no doubt in order to force him to end the drought. Obadiah was certain that while he went to bring Ahab, Israel’s most wanted “outlaw” would elude them again, thus enraging the king. When Elijah promised him that he would stay until he returned, the officer arranged for Ahab to meet the prophet.<\/p>\n<p>In the subsequent meeting Elijah rejected the king’s allegation that he was the “troubler of Israel” (1 Kgs 18:17-18). He was only obeying God, he insisted, in pointing out Ahab’s idolatry. Ahab had even permitted Jezebel to subsidize a school of Baal and Asherah prophets. Elijah then requested a public gathering on Mt Carmel as a contest between the prophets of Baal and the prophets of the Lord to determine who was the true God.<\/p>\n<p class=\"h2\" id=\"ConfrontationonCarmel\">Confrontation on Carmel<\/p>\n<p>One of the highlights of Elijah’s ministry was the contest on Mt Carmel. Ahab assembled all Israel along with 850 prophets of Baal and Asherah. The famous challenge was issued: “How long are you going to waver between two opinions? If the <span>Lord<\/span> is God, follow him! But if Baal is God, then follow him!” (1 Kgs 18:21, <span>nlt<\/span>). Sacrificial animals were to be placed on two altars, one for Baal and one for the Lord, and the prophets representing each were to ask for fire from their God.<\/p>\n<p>All day long the pagan prophets called in vain on Baal. They danced a whirling, frenzied dance, cutting themselves with knives until their blood gushed. But there was no answer. Finally, Elijah’s turn came. He repaired the demolished altar of the Lord and prepared the sacrifice. For dramatic effect, he built a trench around the altar and poured water over the sacrifice until the trench overflowed. Then he said a brief prayer, and immediately fire fell from heaven and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the trench (1 Kgs 18:38).<\/p>\n<p>When the people saw it, they fell on their faces in repentance, chanting, “The <span>Lord<\/span> is God! The <span>Lord<\/span> is God!” (1 Kgs 18:39). At Elijah’s command the people seized the prophets of Baal and killed them by the brook Kishon. Then Elijah, at the top of Carmel, began to pray fervently for rain. Dramatically, the sky became black with clouds and rain began to pour, ending the long drought. Ahab rode back in his chariot to Jezreel, 20 miles (32.2 kilometers) to the east. God’s Spirit enabled Elijah to outrun Ahab, and he arrived in Jezreel first.<\/p>\n<p>Jezebel, furious over the massacre of the Baal prophets, sent a message to Elijah: “May the gods also kill me if by this time tomorrow I have failed to take your life like those whom you killed” (1 Kgs 19:2, <span>nlt<\/span>). When Elijah received her message, he panicked and fled to Beersheba.<\/p>\n<p class=\"h2\" id=\"ExperienceatHoreb\">Experience at Horeb<\/p>\n<p>Elijah left his servant in Beersheba, going another day’s journey into the desert alone. There he lay down under a broom tree and, in despair and exhaustion, asked God to take his life. Instead, an angel appeared, nourishing him twice with bread and water. After he had slept, Elijah continued on his way.<\/p>\n\n<p>After 40 days, Elijah arrived at Mt Horeb, where he found shelter in a cave. There the Lord spoke to him, asking what he was doing there. The prophet explained that he was the only prophet of God left in Israel, and now even his life was threatened. In response, the mighty forces of nature—a great wind, an earthquake, and fire—were displayed before Elijah to show him that the omnipotent God could intercede on his behalf with a powerful hand. Finally God encouraged Elijah in a “still, small voice.” The Lord had further tasks for him to accomplish. God also told Elijah that he was not the only faithful person in Israel; 7,000 others remained true to the Lord.<\/p>\n<p>Since Elijah had faithfully delivered God’s message to Ahab, the Lord commissioned him to deliver another message, one of judgment on Israel’s continuing failure to listen to God. The instruments of retribution were to be Hazael, who would become king in Syria (c. 893–796 <span>BC<\/span>), and Jehu, who would become king of Israel (841–814 <span>BC<\/span>). Elijah was instructed to anoint both of them. He was also told to anoint his successor, Elisha, to be his understudy until it was time for Elisha’s full ministry to begin.<\/p>\n<p class=\"h2\" id=\"ConfrontationconcerningNaboth\">Confrontation concerning Naboth<\/p>\n<p>After his return to Israel, one of Elijah’s boldest confrontations with King Ahab was over Naboth’s vineyard. Although Ahab wanted Naboth’s property, he was sensitive to the law regarding ownership of land. Further, Ahab never completely abandoned the faith of his fathers (1 Kgs 21:27-29). Jezebel, however, had no regard for the Mosaic law and conspired to have Naboth put to death on a false charge.<\/p>\n<p>When Ahab then took possession of the vineyard, Elijah branded him as a murderer and a robber. He predicted divine judgment—the fall of Ahab’s dynasty and Jezebel’s horrible death (1 Kgs 21:17-24). Ahab repented, however, and the judgment was postponed.<\/p>\n<p class=\"h2\" id=\"AhaziahsFolly\">Ahaziah’s Folly<\/p>\n<p>The Lord’s judgment on Ahab was finally executed when the king was killed in a battle with Syria in 853 <span>BC<\/span>. The dogs licked up Ahab’s blood, as the prophet had predicted (1 Kgs 21:19). Shortly after Ahaziah had succeeded his father as king, he suffered a crippling fall. While lying ill, he sent messengers to ask Baal-zebub, the god of Ekron, whether he would recover. The Lord sent Elijah to intercept them and give them a message for the king: a rebuke for ignoring the God of Israel and a warning of the king’s impending death.<\/p>\n<p>Ahaziah angrily sent a captain with 50 soldiers to arrest Elijah. They were consumed by fire from heaven at Elijah’s words. A second captain and another 50 soldiers were sent but met the same fate. The third captain who came begged the prophet to spare his and his soldiers’ lives. Elijah went with this captain and delivered God’s message to the king personally. The king would not recover but would die because he had inquired from pagan gods rather than from the true God.<\/p>\n<p class=\"h2\" id=\"WarningtoJehoram\">Warning to Jehoram<\/p>\n<p>Elijah had been called primarily to minister to Israel, but he also delivered God’s word of warning to Jehoram, king of Judah, rebuking him for following Israel in its idolatry and for not walking in the godly ways of his father and grandfather (2 Chr 21:12-15).<\/p>\n<p class=\"h2\" id=\"ElijahsAscentintoHeaven\">Elijah’s Ascent into Heaven<\/p>\n<p>When the end of Elijah’s ministry drew near, Elisha refused to leave him. After a journey that took them to schools of the prophets at Bethel and Jericho, the two crossed the Jordan River miraculously; Elijah struck the waters with his mantle and they parted. Elisha requested a double portion (the firstborn’s share, cf. Dt 21:17) of his master’s spirit, for he desired to be Elijah’s full successor. Elisha knew his request was granted because he saw Elijah pass into the heavens in a whirlwind bearing a chariot and horses of fire. The young prophets who had accompanied Elisha searched in vain for Elijah in the mountains and valleys around the Jordan; God had taken his faithful prophet home. Elijah thus joined Enoch as the only other man in the Bible who did not experience death.<\/p>\n<p class=\"h2\" id=\"ElijahsMessageandMiracles\">Elijah’s Message and Miracles<\/p>\n<p>As the Baal worship of Tyre made inroads into Israel through Jezebel, Elijah was sent to check its spread by emphasizing again that Israel’s God was the only God of the whole earth. He began a vital work that was continued by Jehu, who slaughtered many of the Baal worshipers among Israel’s leaders (2 Kgs 10:18-28). Elijah’s specific mission was to destroy heathen worship in order to spare Israel, thus preparing the way for the prophets who were to follow in his spirit.<\/p>\n<p>Miracles were prominent in Elijah’s ministry, given as a sign to confirm him as God’s spokesman and to turn Israel’s kings back to God. Some scholars have rejected these miracles or tried to explain them away. The OT, however, clearly testifies to their validity, and the NT affirms them.<\/p>\n<p class=\"h2\" id=\"ElijahandtheNewTestament\">Elijah and the New Testament<\/p>\n<p>Malachi named Elijah as the forerunner of the “great and terrible day of the <span>Lord<\/span>” who will “turn the hearts of fathers to their children and the hearts of children to their fathers” (Mal 4:5-6). Jewish writers have often taken up the same theme in their literature: Elijah will “restore the tribes of Jacob” (Ecclus 48:10); he is mentioned in the Qumran <em>Manual of Discipline<\/em> of the Dead Sea Scrolls; he is the central sign of the resurrection of the dead according to the Mishnah, the collection of Jewish oral law; and he is the subject of songs sung at the close of the Sabbath.<\/p>\n<p>In the NT, Malachi’s prophecy was interpreted in the angelic annunciation to Zechariah as pointing to John the Baptist, who was to do the work of another Elijah (Lk 1:17, <span>kjv<\/span> “Elias”) and was confirmed by Jesus himself (Mt 11:14; 17:10-13).<\/p>\n<p>Jesus also alluded to Elijah’s sojourn in the land of Sidon (Lk 4:25-26), and the apostle Paul referred to the prophet’s experience at Mt Horeb (Rom 11:2). The apostle James used Elijah to illustrate what it means to be a righteous man and a man of prayer (Jas 5:17).<\/p>\n<p>Elijah appeared again on the Mt of Transfiguration with Moses as they discussed Jesus’ approaching death (Mt 17:1-13; Lk 9:28-36). Some Bible scholars believe that Elijah will return as one of the two witnesses of the end times (Rv 11:3-12), in fulfillment of Malachi’s prophecy that he is to come before the dreadful judgment day of God.<\/p>\n<li>2. Chief of Benjamin’s tribe (1 Chr 8:27, <span>kjv<\/span> “Eliah”).<\/li>\n<li>3. Priest who married a gentile wife (Ezr 10:21).<\/li>\n<li>4. Layman who also married a foreign wife (Ezr 10:26).<\/li>","content_en":"<h3>ELIJAH<\/h3>\n<li>1. Ninth-century <span>BC<\/span> prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 <span>BC<\/span>) and Ahaziah (853–852 <span>BC<\/span>) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2.<\/li>\n<p>Elijah was called by God at a critical period in Israel’s life. Economically and politically the northern kingdom was in its strongest position since its separation from the southern kingdom. Omri (885–874 <span>BC<\/span>) had initiated a policy of trade and friendly relations with the Phoenicians. To show his good faith, Omri gave his son Ahab in marriage to Jezebel, the daughter of Ethbaal, king of Tyre. She brought Baal worship with her to Israel, a false religion whose rapid spread soon threatened the kingdom’s very existence. Elijah was sent to turn the nation and its leaders back to the Lord through his prophetic message and miracles.<\/p>\n<p class=\"h2\" id=\"WarningofDrought\">Warning of Drought<\/p>\n<p>Elijah began his recorded ministry by telling Ahab that the nation would suffer a drought until the prophet himself announced its end (1 Kgs 17:1). He thus repeated Moses’ warning (Lv 26:14-39; Dt 28:15-68) of the consequences of turning away from God.<\/p>\n<p>Elijah then hid himself in a ravine on the east bank of the Jordan River by the brook Cherith (possibly the valley of the Yarmuk River in north Gilead). There he had sufficient water for his needs, and ravens brought him food twice daily. When the brook dried up, Elijah was directed to move to the Phoenician village of Zarephath near Sidon. A widow took care of him from her scanty supplies, and her obedience to Elijah was rewarded by a miraculous supply of meal and oil that was not depleted until the drought ended.<\/p>\n<p>While Elijah was staying with the widow, her son became ill and died. By the power of prayer, the child was restored to life and good health.<\/p>\n<p>In the drought’s third year the Lord told Elijah to inform Ahab that God would soon provide rain for Israel. On his return, Elijah first encountered Ahab’s officer, Obadiah, who was searching for water for the king’s livestock. Elijah sent Obadiah to arrange a meeting with Ahab. At first Obadiah refused. For three years Ahab had searched Israel and the neighboring kingdoms in vain for the prophet, no doubt in order to force him to end the drought. Obadiah was certain that while he went to bring Ahab, Israel’s most wanted “outlaw” would elude them again, thus enraging the king. When Elijah promised him that he would stay until he returned, the officer arranged for Ahab to meet the prophet.<\/p>\n<p>In the subsequent meeting Elijah rejected the king’s allegation that he was the “troubler of Israel” (1 Kgs 18:17-18). He was only obeying God, he insisted, in pointing out Ahab’s idolatry. Ahab had even permitted Jezebel to subsidize a school of Baal and Asherah prophets. Elijah then requested a public gathering on Mt Carmel as a contest between the prophets of Baal and the prophets of the Lord to determine who was the true God.<\/p>\n<p class=\"h2\" id=\"ConfrontationonCarmel\">Confrontation on Carmel<\/p>\n<p>One of the highlights of Elijah’s ministry was the contest on Mt Carmel. Ahab assembled all Israel along with 850 prophets of Baal and Asherah. The famous challenge was issued: “How long are you going to waver between two opinions? If the <span>Lord<\/span> is God, follow him! But if Baal is God, then follow him!” (1 Kgs 18:21, <span>nlt<\/span>). Sacrificial animals were to be placed on two altars, one for Baal and one for the Lord, and the prophets representing each were to ask for fire from their God.<\/p>\n<p>All day long the pagan prophets called in vain on Baal. They danced a whirling, frenzied dance, cutting themselves with knives until their blood gushed. But there was no answer. Finally, Elijah’s turn came. He repaired the demolished altar of the Lord and prepared the sacrifice. For dramatic effect, he built a trench around the altar and poured water over the sacrifice until the trench overflowed. Then he said a brief prayer, and immediately fire fell from heaven and consumed the burnt offering, the wood, the stones, and the dust, and licked up the water that was in the trench (1 Kgs 18:38).<\/p>\n<p>When the people saw it, they fell on their faces in repentance, chanting, “The <span>Lord<\/span> is God! The <span>Lord<\/span> is God!” (1 Kgs 18:39). At Elijah’s command the people seized the prophets of Baal and killed them by the brook Kishon. Then Elijah, at the top of Carmel, began to pray fervently for rain. Dramatically, the sky became black with clouds and rain began to pour, ending the long drought. Ahab rode back in his chariot to Jezreel, 20 miles (32.2 kilometers) to the east. God’s Spirit enabled Elijah to outrun Ahab, and he arrived in Jezreel first.<\/p>\n<p>Jezebel, furious over the massacre of the Baal prophets, sent a message to Elijah: “May the gods also kill me if by this time tomorrow I have failed to take your life like those whom you killed” (1 Kgs 19:2, <span>nlt<\/span>). When Elijah received her message, he panicked and fled to Beersheba.<\/p>\n<p class=\"h2\" id=\"ExperienceatHoreb\">Experience at Horeb<\/p>\n<p>Elijah left his servant in Beersheba, going another day’s journey into the desert alone. There he lay down under a broom tree and, in despair and exhaustion, asked God to take his life. Instead, an angel appeared, nourishing him twice with bread and water. After he had slept, Elijah continued on his way.<\/p>\n\n<p>After 40 days, Elijah arrived at Mt Horeb, where he found shelter in a cave. There the Lord spoke to him, asking what he was doing there. The prophet explained that he was the only prophet of God left in Israel, and now even his life was threatened. In response, the mighty forces of nature—a great wind, an earthquake, and fire—were displayed before Elijah to show him that the omnipotent God could intercede on his behalf with a powerful hand. Finally God encouraged Elijah in a “still, small voice.” The Lord had further tasks for him to accomplish. God also told Elijah that he was not the only faithful person in Israel; 7,000 others remained true to the Lord.<\/p>\n<p>Since Elijah had faithfully delivered God’s message to Ahab, the Lord commissioned him to deliver another message, one of judgment on Israel’s continuing failure to listen to God. The instruments of retribution were to be Hazael, who would become king in Syria (c. 893–796 <span>BC<\/span>), and Jehu, who would become king of Israel (841–814 <span>BC<\/span>). Elijah was instructed to anoint both of them. He was also told to anoint his successor, Elisha, to be his understudy until it was time for Elisha’s full ministry to begin.<\/p>\n<p class=\"h2\" id=\"ConfrontationconcerningNaboth\">Confrontation concerning Naboth<\/p>\n<p>After his return to Israel, one of Elijah’s boldest confrontations with King Ahab was over Naboth’s vineyard. Although Ahab wanted Naboth’s property, he was sensitive to the law regarding ownership of land. Further, Ahab never completely abandoned the faith of his fathers (1 Kgs 21:27-29). Jezebel, however, had no regard for the Mosaic law and conspired to have Naboth put to death on a false charge.<\/p>\n<p>When Ahab then took possession of the vineyard, Elijah branded him as a murderer and a robber. He predicted divine judgment—the fall of Ahab’s dynasty and Jezebel’s horrible death (1 Kgs 21:17-24). Ahab repented, however, and the judgment was postponed.<\/p>\n<p class=\"h2\" id=\"AhaziahsFolly\">Ahaziah’s Folly<\/p>\n<p>The Lord’s judgment on Ahab was finally executed when the king was killed in a battle with Syria in 853 <span>BC<\/span>. The dogs licked up Ahab’s blood, as the prophet had predicted (1 Kgs 21:19). Shortly after Ahaziah had succeeded his father as king, he suffered a crippling fall. While lying ill, he sent messengers to ask Baal-zebub, the god of Ekron, whether he would recover. The Lord sent Elijah to intercept them and give them a message for the king: a rebuke for ignoring the God of Israel and a warning of the king’s impending death.<\/p>\n<p>Ahaziah angrily sent a captain with 50 soldiers to arrest Elijah. They were consumed by fire from heaven at Elijah’s words. A second captain and another 50 soldiers were sent but met the same fate. The third captain who came begged the prophet to spare his and his soldiers’ lives. Elijah went with this captain and delivered God’s message to the king personally. The king would not recover but would die because he had inquired from pagan gods rather than from the true God.<\/p>\n<p class=\"h2\" id=\"WarningtoJehoram\">Warning to Jehoram<\/p>\n<p>Elijah had been called primarily to minister to Israel, but he also delivered God’s word of warning to Jehoram, king of Judah, rebuking him for following Israel in its idolatry and for not walking in the godly ways of his father and grandfather (2 Chr 21:12-15).<\/p>\n<p class=\"h2\" id=\"ElijahsAscentintoHeaven\">Elijah’s Ascent into Heaven<\/p>\n<p>When the end of Elijah’s ministry drew near, Elisha refused to leave him. After a journey that took them to schools of the prophets at Bethel and Jericho, the two crossed the Jordan River miraculously; Elijah struck the waters with his mantle and they parted. Elisha requested a double portion (the firstborn’s share, cf. Dt 21:17) of his master’s spirit, for he desired to be Elijah’s full successor. Elisha knew his request was granted because he saw Elijah pass into the heavens in a whirlwind bearing a chariot and horses of fire. The young prophets who had accompanied Elisha searched in vain for Elijah in the mountains and valleys around the Jordan; God had taken his faithful prophet home. Elijah thus joined Enoch as the only other man in the Bible who did not experience death.<\/p>\n<p class=\"h2\" id=\"ElijahsMessageandMiracles\">Elijah’s Message and Miracles<\/p>\n<p>As the Baal worship of Tyre made inroads into Israel through Jezebel, Elijah was sent to check its spread by emphasizing again that Israel’s God was the only God of the whole earth. He began a vital work that was continued by Jehu, who slaughtered many of the Baal worshipers among Israel’s leaders (2 Kgs 10:18-28). Elijah’s specific mission was to destroy heathen worship in order to spare Israel, thus preparing the way for the prophets who were to follow in his spirit.<\/p>\n<p>Miracles were prominent in Elijah’s ministry, given as a sign to confirm him as God’s spokesman and to turn Israel’s kings back to God. Some scholars have rejected these miracles or tried to explain them away. The OT, however, clearly testifies to their validity, and the NT affirms them.<\/p>\n<p class=\"h2\" id=\"ElijahandtheNewTestament\">Elijah and the New Testament<\/p>\n<p>Malachi named Elijah as the forerunner of the “great and terrible day of the <span>Lord<\/span>” who will “turn the hearts of fathers to their children and the hearts of children to their fathers” (Mal 4:5-6). Jewish writers have often taken up the same theme in their literature: Elijah will “restore the tribes of Jacob” (Ecclus 48:10); he is mentioned in the Qumran <em>Manual of Discipline<\/em> of the Dead Sea Scrolls; he is the central sign of the resurrection of the dead according to the Mishnah, the collection of Jewish oral law; and he is the subject of songs sung at the close of the Sabbath.<\/p>\n<p>In the NT, Malachi’s prophecy was interpreted in the angelic annunciation to Zechariah as pointing to John the Baptist, who was to do the work of another Elijah (Lk 1:17, <span>kjv<\/span> “Elias”) and was confirmed by Jesus himself (Mt 11:14; 17:10-13).<\/p>\n<p>Jesus also alluded to Elijah’s sojourn in the land of Sidon (Lk 4:25-26), and the apostle Paul referred to the prophet’s experience at Mt Horeb (Rom 11:2). The apostle James used Elijah to illustrate what it means to be a righteous man and a man of prayer (Jas 5:17).<\/p>\n<p>Elijah appeared again on the Mt of Transfiguration with Moses as they discussed Jesus’ approaching death (Mt 17:1-13; Lk 9:28-36). Some Bible scholars believe that Elijah will return as one of the two witnesses of the end times (Rv 11:3-12), in fulfillment of Malachi’s prophecy that he is to come before the dreadful judgment day of God.<\/p>\n<li>2. Chief of Benjamin’s tribe (1 Chr 8:27, <span>kjv<\/span> “Eliah”).<\/li>\n<li>3. Priest who married a gentile wife (Ezr 10:21).<\/li>\n<li>4. Layman who also married a foreign wife (Ezr 10:26).<\/li>","summary_ro":"ELIJAH 1. Ninth-century BC prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 BC) and Ahaziah (853–852 BC) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2. Elijah was cal...","summary_en":"ELIJAH 1. Ninth-century BC prophet of Israel. Elijah’s name means “my God is the Lord”—appropriate for a stalwart opponent of Baal worship. The Scriptures give no information regarding his family background except that he was a Tishbite who probably came from the land of Gilead on the east bank of the Jordan River. He lived primarily during the reigns of kings Ahab (874–853 BC) and Ahaziah (853–852 BC) of Israel. The biblical account of Elijah runs from 1 Kings 17 to 2 Kings 2. Elijah was cal...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12648,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreknowledge*","title_en":"Foreknowledge*","content_ro":"<h3>FOREKNOWLEDGE*<\/h3>\n<p>Knowledge of things or events before they exist or happen.<\/p>\n<p>In the NT the Greek equivalent of “foreknowledge” appears only seven times. It refers to the Christian’s advance warning about false teachers (2 Pt 3:17); the Jews’ previous knowledge of Paul’s early life (Acts 26:4-5); God’s previous knowledge of the death of Christ (Acts 2:23; 1 Pt 1:18-20); and knowledge of his people (Rom 11:2) and of the church (Rom 8:28-30; 1 Pt 1:1-2).<\/p>\n<p>The concept of foreknowledge does, however, appear throughout the Bible in other ways. First, the allinclusiveness of the knowledge of God is clearly taught. God’s understanding is unlimited (Ps 147:5). He knows every heart and thought (1 Chr 28:9). Psalm 139 provides an extended poetic description of God’s knowledge of all human thoughts, words, and actions. This knowledge extends to the flight of a sparrow and the number of hairs on the head (Mt 10:29-30). From such limitless knowledge, it may be inferred that God also knows the future events of human history.<\/p>\n<p>In addition, Scripture directly teaches that God is aware of events before they happen. This sets him apart from heathen idols, who lack the ability to foresee the future (Is 44:6-8; 45:21). It is God’s foreknowledge that provides the basis for the predictions of the prophets. God announced to Adam and Eve that the seed of the woman would certainly defeat the serpent and his seed (Gn 3:15). Promises of future blessing were given to Abraham (12:3). God said to Moses, “I know that the king of Egypt will not let you go” (Ex 3:19, <span>rsv<\/span>). The coming glory of the Messiah was declared by the OT prophets (see, e.g., Is 9:1-7; Jer 23:5-6; Ez 34:20-31; Hos 3:4-5). In Daniel 7, God revealed the rise and fall of future world empires and the establishment of the kingdom of God (see also Dn 2:31-45). In many places the NT sees Christ’s ministry and the establishment of the Christian church as fulfillment of predictions made beforehand by the OT prophets (Mt 1:22; 4:14; 8:17; Jn 12:38-41; Acts 2:17-21; 3:22-25; Gal 3:8; Heb 5:6; 1 Pt 1:10-12).<\/p>\n<p>For many of the early Greek philosophers, fate rigidly controlled all future events, including not only the events of human history but also the fortunes of the gods. Occasionally, a future event might be known by the gods and revealed to people, and such foreseen events could in no way be altered. This view is, of course, far different from the biblical view of the personal Creator who knows the future and guides history according to his own purpose.<\/p>\n<p>Nevertheless, the question of the relationship between God’s foreknowledge and human freedom has occupied the attention of theologians and philosophers over the centuries. It is sometimes argued that if God knows what will happen in the future, then it must happen. Therefore, it makes no difference at all what choice a person makes, since it could not have been otherwise.<\/p>\n<p>The theologians of the early church emphatically denied that foreknowledge implies any predetermination of events. Justin Martyr, for example, said, “What we say about future events being foretold, we do not say it as though they come about by fatal necessity.” In other words, this means that just because God knows what is going to happen before it happens does not necessarily mean that he has <em>caused<\/em> it to happen.<\/p>\n<p>Other theologians, fearing that foreknowledge destroys human freedom and responsibility, insist that God does not know future events either certainly or completely. Modern process theology, for example, conceives of God as growing and developing along with nature and man. This God, it is argued, can at most know only those events that have already taken place. Hence the future remains open and uncertain for God as well as for man. An older theologian, Adam Clarke, suggested that although God can know all future events, he chooses not to know some events beforehand.<\/p>\n<p>Augustine denied foreknowledge for a different reason. He argued that God lives in eternity where all things are present. For God, then, there is no past or future. Hence he would not know things before they happened, since he would see all events from the vantage point of an eternal “now.” Augustine, of course, did not deny God’s knowledge of all things, even of things that are still in the future as far as we are concerned.<\/p>\n<p>Because of the clear biblical teaching regarding God’s foreknowledge, evangelical theologians have generally held that God has complete knowledge of all future events. There is a further distinction, however. The followers of Calvin insist that God knows all events precisely because he sovereignly determines what is to happen in human history right down to the tiniest detail. Here foreknowledge is closely tied to, if not identified with, foreordination. At the same time, most Calvinistic theologians assert that human beings are nonetheless responsible for their choices—not victims of a blind fate. It is also generally held that God is not the author of sin. Rather, sin is the result of the rebellion of angels and men against a holy and righteous God.<\/p>\n<p>Evangelicals in the Arminian tradition, on the other hand, distinguish foreknowledge from the foreordination of events. While salvation of the world, and human history in broad outline, are predetermined by God, it is argued that individual response to God is not so predetermined. Hence, God can foreknow an event without directly decreeing that event to take place.<\/p>\n<p>While evangelical Christians differ in their descriptions of the relationship between the eternal all-knowing God and the events of human history, it should be kept in mind that Scripture teaches both God’s foreknowledge of all things and the responsibility of humans for their choices.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreordination.<\/p>","content_en":"<h3>FOREKNOWLEDGE*<\/h3>\n<p>Knowledge of things or events before they exist or happen.<\/p>\n<p>In the NT the Greek equivalent of “foreknowledge” appears only seven times. It refers to the Christian’s advance warning about false teachers (2 Pt 3:17); the Jews’ previous knowledge of Paul’s early life (Acts 26:4-5); God’s previous knowledge of the death of Christ (Acts 2:23; 1 Pt 1:18-20); and knowledge of his people (Rom 11:2) and of the church (Rom 8:28-30; 1 Pt 1:1-2).<\/p>\n<p>The concept of foreknowledge does, however, appear throughout the Bible in other ways. First, the allinclusiveness of the knowledge of God is clearly taught. God’s understanding is unlimited (Ps 147:5). He knows every heart and thought (1 Chr 28:9). Psalm 139 provides an extended poetic description of God’s knowledge of all human thoughts, words, and actions. This knowledge extends to the flight of a sparrow and the number of hairs on the head (Mt 10:29-30). From such limitless knowledge, it may be inferred that God also knows the future events of human history.<\/p>\n<p>In addition, Scripture directly teaches that God is aware of events before they happen. This sets him apart from heathen idols, who lack the ability to foresee the future (Is 44:6-8; 45:21). It is God’s foreknowledge that provides the basis for the predictions of the prophets. God announced to Adam and Eve that the seed of the woman would certainly defeat the serpent and his seed (Gn 3:15). Promises of future blessing were given to Abraham (12:3). God said to Moses, “I know that the king of Egypt will not let you go” (Ex 3:19, <span>rsv<\/span>). The coming glory of the Messiah was declared by the OT prophets (see, e.g., Is 9:1-7; Jer 23:5-6; Ez 34:20-31; Hos 3:4-5). In Daniel 7, God revealed the rise and fall of future world empires and the establishment of the kingdom of God (see also Dn 2:31-45). In many places the NT sees Christ’s ministry and the establishment of the Christian church as fulfillment of predictions made beforehand by the OT prophets (Mt 1:22; 4:14; 8:17; Jn 12:38-41; Acts 2:17-21; 3:22-25; Gal 3:8; Heb 5:6; 1 Pt 1:10-12).<\/p>\n<p>For many of the early Greek philosophers, fate rigidly controlled all future events, including not only the events of human history but also the fortunes of the gods. Occasionally, a future event might be known by the gods and revealed to people, and such foreseen events could in no way be altered. This view is, of course, far different from the biblical view of the personal Creator who knows the future and guides history according to his own purpose.<\/p>\n<p>Nevertheless, the question of the relationship between God’s foreknowledge and human freedom has occupied the attention of theologians and philosophers over the centuries. It is sometimes argued that if God knows what will happen in the future, then it must happen. Therefore, it makes no difference at all what choice a person makes, since it could not have been otherwise.<\/p>\n<p>The theologians of the early church emphatically denied that foreknowledge implies any predetermination of events. Justin Martyr, for example, said, “What we say about future events being foretold, we do not say it as though they come about by fatal necessity.” In other words, this means that just because God knows what is going to happen before it happens does not necessarily mean that he has <em>caused<\/em> it to happen.<\/p>\n<p>Other theologians, fearing that foreknowledge destroys human freedom and responsibility, insist that God does not know future events either certainly or completely. Modern process theology, for example, conceives of God as growing and developing along with nature and man. This God, it is argued, can at most know only those events that have already taken place. Hence the future remains open and uncertain for God as well as for man. An older theologian, Adam Clarke, suggested that although God can know all future events, he chooses not to know some events beforehand.<\/p>\n<p>Augustine denied foreknowledge for a different reason. He argued that God lives in eternity where all things are present. For God, then, there is no past or future. Hence he would not know things before they happened, since he would see all events from the vantage point of an eternal “now.” Augustine, of course, did not deny God’s knowledge of all things, even of things that are still in the future as far as we are concerned.<\/p>\n<p>Because of the clear biblical teaching regarding God’s foreknowledge, evangelical theologians have generally held that God has complete knowledge of all future events. There is a further distinction, however. The followers of Calvin insist that God knows all events precisely because he sovereignly determines what is to happen in human history right down to the tiniest detail. Here foreknowledge is closely tied to, if not identified with, foreordination. At the same time, most Calvinistic theologians assert that human beings are nonetheless responsible for their choices—not victims of a blind fate. It is also generally held that God is not the author of sin. Rather, sin is the result of the rebellion of angels and men against a holy and righteous God.<\/p>\n<p>Evangelicals in the Arminian tradition, on the other hand, distinguish foreknowledge from the foreordination of events. While salvation of the world, and human history in broad outline, are predetermined by God, it is argued that individual response to God is not so predetermined. Hence, God can foreknow an event without directly decreeing that event to take place.<\/p>\n<p>While evangelical Christians differ in their descriptions of the relationship between the eternal all-knowing God and the events of human history, it should be kept in mind that Scripture teaches both God’s foreknowledge of all things and the responsibility of humans for their choices.<\/p>\n<p><em>See also<\/em> Elect, Election; Foreordination.<\/p>","summary_ro":"FOREKNOWLEDGE* Knowledge of things or events before they exist or happen. In the NT the Greek equivalent of “foreknowledge” appears only seven times. It refers to the Christian’s advance warning about false teachers (2 Pt 3:17); the Jews’ previous knowledge of Paul’s early life (Acts 26:4-5); God’s previous knowledge of the death of Christ (Acts 2:23; 1 Pt 1:18-20); and knowledge of his people (Rom 11:2) and of the church (Rom 8:28-30; 1 Pt 1:1-2). The concept of foreknowledge does, however, ...","summary_en":"FOREKNOWLEDGE* Knowledge of things or events before they exist or happen. In the NT the Greek equivalent of “foreknowledge” appears only seven times. It refers to the Christian’s advance warning about false teachers (2 Pt 3:17); the Jews’ previous knowledge of Paul’s early life (Acts 26:4-5); God’s previous knowledge of the death of Christ (Acts 2:23; 1 Pt 1:18-20); and knowledge of his people (Rom 11:2) and of the church (Rom 8:28-30; 1 Pt 1:1-2). The concept of foreknowledge does, however, ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29895,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"First Letter of Peter","title_en":"First Letter of Peter","content_ro":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","content_en":"<h3>PETER, F<span>irst Letter of<\/span><\/h3>\n<p>First of two general epistles authored by Peter.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination, Origin, Date<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apostles (14:54) because he had denied Jesus three times (vv 66-72). In 1 Peter the sufferings of Jesus are mentioned at least four times (1 Pt 1:11; 2:23; 4:1; 5:1).<\/p>\n<p>Peter was known as the apostle to the Jews, just as Paul was the apostle to the Gentiles (Gal 2:7). Since Peter was a traveling missionary (1 Cor 1:12; 9:5), he could have actually visited the Asia Minor churches to whom this letter was sent.<\/p>\n<p>That Peter had been with Jesus during his earthly ministry may help account for the strong influence of Jesus’ teaching in 1 Peter. Except for James, 1 Peter probably echoes more of Jesus’ words than any other NT letter. The chart below presents similarities between Peter’s words and Jesus’ words in the Gospels:<\/p>\n\n<p>Some scholars think the Greek of this letter is too good to have been written by a former fisherman whose native language was Aramaic; that the doctrine is too much like Paul’s to have been written by an apostle whose position was different from Paul’s; and that someone wrote the letter after Peter’s death and used his name to give apostolic weight to it.<\/p>\n<p>Other scholars answer that if the author wanted to give authority to a letter whose teaching resembles Paul’s, he would have used Paul’s name, not Peter’s; that most Galileans probably learned Greek as well as Aramaic early in life; and that there is no evidence that the teaching of Peter and Paul fundamentally differed. When Paul rebuked Peter (Gal 2:11-14), it was due to a temporary lapse in conduct, not a basic disagreement in teaching. Besides, some key doctrines of Paul are missing from 1 Peter (e.g., justification), and those similar to Paul’s were the common possession of all the early churches. We may reasonably conclude that the apostle Peter authored this letter. However, it seems quite clear that Silas (otherwise know as Silvanus) helped Peter write this epistle (1 Pt 5:12), which means (1) he functioned as an amanuensis (secretary) for Peter, (2) he translated Peter’s letter (from Aramaic to Greek) as Peter dictated it, or (3) he composed a letter based on Peter’s thoughts.<\/p>\n<p class=\"h2\" id=\"DestinationOriginDate\">Destination, Origin, Date<\/p>\n<p>The people to whom 1 Peter is addressed lived in Pontus, Galatia, Cappadocia, Asia, and Bithynia. These Roman provinces covered all but the southernmost part of Asia Minor, the bulk of modern Turkey.<\/p>\n<p>Christianity may have been brought back by pilgrim Jews converted in Jerusalem on the day of Pentecost (cf. Acts 2:9). More likely, these churches included some founded by Paul on his first and second missionary journeys, and others by unknown missionaries. Peter does not explicitly include himself among “those who preached to you” (1 Pt 1:12).<\/p>\n<p>Whether the readers were Christian Jews or converted pagan Gentiles is not known. First Peter 1:1 reads: “to God’s chosen people who are living as foreigners in the lands of Pontus, Galatia, Cappadocia, the province of Asia, and Bithynia” (<span>nlt<\/span>). That the readers are in some sense exiles is confirmed by 1:17 and 2:11. These verses could refer to a literal exile of Jews outside of Palestine or to a spiritual exile of all believers on earth because their true home is in heaven. No one denies that there was (and is) a literal Jewish dispersion (Diaspora). Peter, viewing the church as the true Israel (cf. Rom 2:29; Gal 6:16; Phil 3:3), may simply have transferred the language of exile from the nation Israel onto the church. The phrase used by Peter in 1 Peter 2:11 is almost identical to the one in Hebrews 11:13 (cf. Gn 23:4; Ps 39:12).<\/p>\n<p>Against the view that construes the dispersion of 1 Peter 1:1 as Christians (Jew and Gentile), rather than Jews only, one may argue that Peter was specifically the apostle to the Jews (Gal 2:7) and that the use of so much OT in 1 Peter demands a Jewish readership. But there is evidence that Peter did not restrict his ministry to Jews (1 Cor 1:12; Gal 2:12), and the use of the OT is not surprising even if the readers were not Jews, because so many Gentile God-fearers (like Cornelius, Acts 10:2) were familiar with the OT.<\/p>\n<p>Whether the readers were Jews or mainly Gentiles is decided by several texts that reflect the pagan background of the readers. Peter says in 1 Peter 2:10 that his readers were once “not a people,” a reference to Hosea 2:23 (cf. Rom 9:25). Then in 1 Peter 4:3 Peter describes their past “immorality and lust, their feasting and drunkenness and wild parties, and their terrible worship of idols” (<span>nlt<\/span>). This does not describe unbelieving Jews, whose problem was not gross immorality but hypocrisy and legalism. Thus the recipients of this letter must have included many Gentile Christians in Asia Minor, characterized as aliens and strangers in the world.<\/p>\n<p>Most scholars think 1 Peter was written from Rome. The clue is found in 5:13: “She who is in Babylon, chosen together with you, sends you her greetings” (<span>niv<\/span>). Babylon (which had come to symbolize a big, powerful, evil city) was substituted as a kind of code name for Rome in much early Christian literature (e.g., Rv 14:8; 16:19; 17:5; 18:2, 10, 21; cf. Sibyllene 5:143, 159).<\/p>\n<p>The date of 1 Peter is probably <span>AD<\/span> 64 or 65 (see next section).<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>While other NT writings refer now and then to Christian suffering, 1 Peter is preoccupied with it. How Christians should conduct themselves when abused is often discussed (1 Pt 1:3-7; 2:12, 20-23; 3:13-17; 4:12-19; 5:9-10). Official state persecution cannot be clearly affirmed; abuses seem to be the common lot of all Christians everywhere (5:9). Cruel masters may sometimes abuse their Christian servants (2:18-20); Christian wives may have to endure harsh, unbelieving husbands (3:1-6); and in general, people are on the lookout to revile Christians as wrongdoers (2:12; 3:9, 16; 4:15-16).<\/p>\n<p>Even though no official state persecution is in view, the letter apparently indicates that there is something worse on the horizon (4:12-19). Peter seems to sense that the present tension between believers and their society could flare into something much worse.<\/p>\n<p>Early church tradition says that Peter was crucified in Rome during Nero’s persecution, and there is no good reason to doubt it. Moreover, since 1 Peter was written from Rome, and since 4:12 and 17 imply an impending crisis like the one that struck the Christians in Rome in <span>AD<\/span> 65, we may suppose that this letter was written not long before Nero began to oppress the Christians in Rome. According to the historian Tacitus, Nero blamed the Christians for burning Rome, in order to squelch the rumor that he himself had done it (so that he could build a greater city). His relentless persecution of Christians had not yet broken out when 1 Peter was written (cf. 2:14; 3:13), but Peter may have seen it coming and may have wanted to prepare the churches outside Rome, should the holocaust reach them, too. Nero’s persecution apparently did not affect the Christians in the provinces outside Rome, but that does not diminish the value of Peter’s letter, because mostly it deals with how Christians should relate to their society and how they should respond when abuse and suffering come.<\/p>\n<p>If this is a correct picture of the background of 1 Peter, its date would be the early to mid 60s, since the fire of Rome broke out on July 19, <span>AD<\/span> 64, and the persecution occurred later that year or in the spring of 65.<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>The main purpose of 1 Peter is to exhort Christians to conduct themselves properly among the community of believers (3:8; 5:1-7), but especially in non-Christian society (2:12), testifying clearly to their hope in Christ (3:1, 15) for God’s glory. The letter aims to help Christians understand and endure the abuses that often come from relationships with non-Christians (1:6-7; 2:12, 18-25; 3:9, 14-17; 4:1-5, 12-19; 5:8-10).<\/p>\n<p>Peter’s exhortation is based on the good news of God’s salvation through the death, resurrection, and second coming of Christ. God is merciful (1:3; 2:10), “the God of all grace” (4:10; 5:12), and there is hope in grace’s ultimate display at Christ’s coming (1:13). God foreknew and determined (1:2, 20; 2:8) a plan of redemption by which to create a holy people for his own possession (2:9-10). Accordingly, Christ was sent into the world to accomplish this redemption for the sake of God’s elect (1:20). Although he was “chosen and precious” to God, he was “rejected by men” (2:4) who did not believe him (v 7). But his sufferings (1:11; 4:1, 13; 5:1) were not a meaningless tragedy; they were for the sake of his people (2:21, 24; 3:18), to redeem them with his precious blood from their empty way of life (1:18-19).<\/p>\n<p>Put to death in the flesh, he was “made alive by the Spirit” (3:18), raised from the dead and glorified (1:21; 2:7), and holds the place of authority at God’s right hand (3:22). Further still, we must try to explain the link between the good news of God’s saving activity and our good conduct. The good news must be proclaimed if it is to change anybody’s life. This proclamation happens in the power of God’s Holy Spirit (1:12). It is not merely a “newscast” but is “the living and abiding word of God” (1:23; cf. 4:11), by which God calls his people into being and summons them “out of darkness and into his wonderful light” (2:9; cf. 1:15), “to his eternal glory in Christ” (5:10). This change is described in 1 Peter as a “new birth” (1:3, 23); what distinguishes a newborn person is the “living hope” that he has in Christ (1:3, 13).<\/p>\n<p>This hope, grounded in Christ’s resurrection and his sure return, transforms behavior (1:13-15). No longer will we have to seek satisfaction and fulfillment in harmful, unloving ways, but rather by entrusting our souls to a faithful Creator (4:19; 5:7), we can endure unjust suffering patiently (2:20), not return evil for evil (3:9), and seek to extend the mercy of God to others in doing good (2:12, 15; 3:11, 16; 4:19).<\/p>\n<p>Lively Christian hope does not lead us <em>out<\/em> of non-Christian society but rather changes our behavior <em>in<\/em> it. Christians are addressed as citizens of the state (2:13-17), as slaves of cruel masters (vv 18-25), and as wives of unbelieving husbands (3:1-6). By living as new and hopeful persons <em>in<\/em> the institutions of society, others see our good deeds and give glory to our Father in heaven (2:12; cf. Mt 5:16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>1:1–2<\/h5>\n<p>This section describes God’s election of his people, which is often translated using three prepositional phrases.<\/p>\n<p>First, it is “according to the foreknowledge of God” (<span>niv<\/span>). This means more than God’s knowing ahead of time whom he would elect. As in 1:20, foreknowledge probably also includes God’s purpose (cf. Am 3:2; Acts 2:23; Rom 8:28-30; 11:2; 1 Cor 8:3; Gal 4:9).<\/p>\n<p>Second, the election is “by the sanctifying work of the Spirit” (<span>nasb<\/span>). Election involves the Spirit’s effectual work in making a person obedient to the gospel (see Rom 1:5). In Ephesians 1:4 election is described as “before the foundation of the world” (<span>kjv<\/span>).<\/p>\n<p>Third, our election is “for obedience to Jesus Christ and for sprinkling with his blood” (<span>rsv<\/span>). The latter probably refers to the moral effect of Christ’s death in purifying our conscience and our behavior as we trust in him (see Heb 9:13-14).<\/p>\n<p>Thus, the elect people of God have their origin in the eternal, purposed foreknowledge of God; owe their call and conversion to the work of the Holy Spirit; and have as their goal in life obedience to God (cf. 1 Pt 1:14).<\/p>\n<h5>1:3-12<\/h5>\n<p>This section describes how tremendously valuable salvation is—a vast inheritance, absolutely perfect, never diminishing in beauty or worth (v 4), the goal of our faith (v 9), the basis of inexpressible joy (vv 6-8). Searched into and desired by the holy prophets of old, it is so amazing that even angels desire to peer into it (vv 10-12).<\/p>\n<p>It originates in the great mercy of God and was made available to people through the resurrection of Jesus from the dead (v 3). Even though a <em>future<\/em> inheritance is ready to be revealed in the last time (v 5), it offers many <em>present<\/em> spiritual benefits for those who trust in Christ. One of them is the promise of God’s present power to cause the believer to persevere in faith (v 5). This does not mean Christians escape hardship; it may be necessary that they suffer (v 6). If so, they should not grumble but see suffering as a refining fire for their good, because it burns away false dependencies and leaves only the pure gold of genuine faith (v 7). So suffering may be an important preparation for the full experience of salvation, since it is faith alone that will be blessed in the end.<\/p>\n<p>Faith is not the same as sight, for believers have never seen Jesus, yet they trust him and love him (v 8). There are good grounds for hope (3:15), founded mainly on the resurrection of Jesus (1:3)—a real historical event.<\/p>\n<h5>1:13-25<\/h5>\n<p>Peter now gives a command: hope fully in the grace coming to you at the revelation of Christ (v 13), and lead a new life of obedience to God (vv 14-15). Hope is an intense desire for something and a confidence that it will come. So Peter was commanding the churches to <em>desire<\/em> Christ strongly and be assured of his glory and his coming. Thus, believers must use their minds and keep clearheaded (sober) about what is truly valuable in life (v 13). Full hope in Christ always results in holiness of life. If we delight in being God’s children (v 14), we will surely imitate our Father (vv 15-16; cf. Lv 19:2).<\/p>\n<p>But there is another motivation for good conduct: fear of God, who judges each person according to his or her works (1 Pt 1:17). While Peter motivates with fear, he also assures us that we have been redeemed from our futile conduct with the precious blood of Christ (vv 18-19). We are saved by faith, not by good works. Probably Peter means us to fear God’s displeasure with unbelief. When the letter says he will judge our works, it probably means that he will look for evidences of obedient, loving conduct, which is the sure sign of hope and faith. If we are lacking in this, fear of his judgment should drive us back to God’s mercy, where we can have peace and joy, which in turn lead to love.<\/p>\n<p>This love is commanded toward believers in verse 22. Hope is not mentioned in verses 22-25, but it is implied when Peter says we are born anew through the <em>abiding<\/em> Word of God. Since “the word of the Lord abides forever” (v 25 = Is 40:6-8), those whose life depends on it will abide forever.<\/p>\n<h5>2:1-10<\/h5>\n<p>This passage is filled with OT quotations and imagery, as shown in the following chart:<\/p>\n\n<p>Verses 9 and 10 indicate that Peter considered the Christian church a new Israel. He probably saw the experience of the church in the world as that of an <em>exile<\/em> like the Jews in Babylonian exile (1:1, 17; 2:11), and considered conversion as a kind of <em>exodus<\/em> out of the darkness of an old futile life into God’s light, like the Jewish exodus out of Egypt.<\/p>\n<p>Verses 6-8 show that Jesus is a precious jewel for some but a stumbling stone for unbelievers. Behind that stands God’s inscrutable predestination (v 8). Those who trust him are chosen (v 9; cf. 1:1) as a royal priesthood (see below on 2:5), as a nation having God’s own holy character (cf. 1:14-15), and as a people cherished as God’s special possession. All of this is not due to our merit but to God’s mercy (v 10).<\/p>\n<p>Verses 1-3 are again a command—to desire the kindness of Christ that we have tasted through the milk of the Word and so to grow stronger in faith or to hope fully in the grace of Christ.<\/p>\n<p>Verses 4-5 portray a complex, mixed metaphor that pictures Christ as a living stone and the church both as a spiritual house of stones and as a priesthood. The church is, on the one hand, a dwelling place for God (cf. 1 Cor 3:16; Eph 2:21-22), and on the other, a group of ministers in that dwelling who offer God the sacrifices of obedience (cf. Rom 12:1-2).<\/p>\n<h5>2:11-12<\/h5>\n<p>This is the central concern of the letter. Since Christians are exiles in this world, they must not share the same desires as unbelievers. Such fleshly desires are ephemeral and destroy the soul that follows them. Instead, God’s new people should devote themselves to good deeds, even though people may slander them, for this will ultimately cause people to glorify God. The sequence, again, is changed desires, changed behavior, God glorified (cf. Mt 5:16).<\/p>\n<h5>2:13-17<\/h5>\n<p>Christians should show proper respect to everyone (vv 13-14). That Christ died for sinners is a very humbling truth that forbids Christians to be arrogant or to think that they do not owe others love (cf. Rom 13:8-10). Rather, they are adjured to count others better than themselves (Mk 10:44; Phil 2:3).<\/p>\n<p>Peter declares, then, that believers should be subject to the king and to the civil authorities under him. They should positively devote themselves to doing good so that those who say Christianity makes no difference in life will be silenced.<\/p>\n<p>However, subjection to the state is not absolute, for Christians are first and foremost slaves of God. It is out of freedom that they acknowledge the propriety of a God-ordained state to preserve orderly life. Because Christians serve God first, and the king is merely God’s creature, subjection to him is a subjection for the Lord’s sake, not the king’s sake.<\/p>\n<h5>2:18-25<\/h5>\n<p>Christian slaves have consciences oriented toward and shaped by God (v 19). They also have experienced his grace and are here told to rely on it by enduring unjust suffering patiently. They are not to strike back: they were called to live this way because Jesus suffered <em>for them<\/em> and because he suffered <em>as an example.<\/em> Verses 21-23 describe the example. Verses 24-25 describe Christ’s redemption and its effects. That is, Jesus not only modeled the life of nonretaliation but also enabled his followers to live this way by dying <em>for<\/em> them that they might live for righteousness (v 24). Only when Christians are secure and content in the hope Christ achieved <em>for them<\/em> can they have the freedom and inclination to follow his costly example. When believers are tempted to take vengeance into their own hands, they should recall that even Jesus entrusted himself to God, who judges justly (v 23; cf. Rom 12:19-20).<\/p>\n<h5>3:1-7<\/h5>\n<p>Here are six verses for wives and one for husbands. How shall a believing wife win her unbelieving husband (v 1)? Peter warns against preoccupation with making the body more attractive (v 3). Instead, he stresses the adornment of the heart with a meek and tranquil spirit (v 4), accompanied by pure, loving conduct (v 2), which may win the husband “without talk” (v 1). This is not a call to mindless subservience but to poise, to free and confident service in love. The wife is not to be afraid even of an abusive husband (v 6). But how? By following Sarah’s example of <em>hoping<\/em> in God (v 5). So it is again said that hope transforms life and enables believers to be subject to others. The wife is bound first to the Lord and only secondarily to her husband. Like the slave, the Christian wife will use her God-oriented conscience (2:16) to decide when, for Christ’s sake, she cannot follow the lead of her husband.<\/p>\n<p>Husbands are admonished in verse 7 to bring their relationships to their wives into conformity with natural and revealed truth. The <em>natural<\/em> truth is that women are physically weaker. This does not mean that they are inferior mentally or emotionally. It is a simple statement of observed fact: women’s bodies are not as strong as men’s. In a culture without all kinds of automatic devices, physical strength was much more crucial for survival and comfort than it is today. So the man is urged to use his superior strength for the sake of his wife. The <em>revealed<\/em> truth is that the wife is an “equal partner in God’s gift of new life,” to be honored and respected.<\/p>\n<h5>3:8-12<\/h5>\n<p>This concludes the section 2:13–3:12 and admonishes the whole church first to love the brotherhood (3:8) and then to love the hostile outsider (vv 9-12). Verse 9 recalls Jesus’ behavior and his commands (Lk 6:27-36). Not only are Christians to endure abuse patiently (1 Pt 2:19-20), they are also to react positively and “bless” those who revile them (3:9). To bless means to wish them well and turn the wish into a prayer. Believers’ real desire for their enemies is that they be converted and come to share in the blessing that the Christian will inherit (vv 1, 9). Psalm 34:12-16 is brought in to support the logic of verse 9. If Christians want to inherit the blessing of salvation (1:4-5; 3:9), they must bless those who revile them. This does not mean they <em>earn<\/em> their salvation but that salvation is the goal of faith (1:9), and true faith always makes a person loving.<\/p>\n<h5>3:13-17<\/h5>\n<p>Generally speaking, when Christians do good, they will not be harmed for it (v 13). Nevertheless, it may be God’s will that Christians suffer for doing good (v 17) and that is far better than suffering for doing evil. It is better not only because they ought never do evil but also because they are “blessed” when they suffer for righteousness’ sake (v 14; cf. 4:14; Mt 5:10-12). So instead of being afraid of people, believers should fear displeasing Christ and be at peace in his faithfulness (cf. 1 Pt 3:14-15 with Is 8:12-13). Thus, their consciences will be clear and believers will be freed so that when they explain the reason for their hope, even their demeanor will bear witness to its truth (cf. 1 Pt 3:15 with 1:3). The Christians’ abusers may be put to shame (v 16) and be won over (3:1) and give glory to God (2:12).<\/p>\n<h5>3:18-22<\/h5>\n<p>Similar to 2:21-25 and 1:18-21, this unit affirms Peter’s call for patient suffering. Since Christ died once for all for mankind’s sins and thus freed everyone from guilt and opened a way into the fellowship of the merciful God, believers should be able to bear unjust suffering meekly. Refusing to bear undeserved suffering would be a mark of unbelief in the all-faithful Creator (4:19) who cares for his children and wants to bear their anxieties for them (5:7).<\/p>\n<p>Just as in the days of Noah, only a few were saved (cf. 3:1, 20; 4:17), so now only a few were being saved in Peter’s hostile generation, through baptism (3:18-21). Peter defined very carefully in what sense he meant that baptism saves—not by the cleansing function of the water, but rather by the resurrection of Jesus Christ and the pledge of a good conscience toward God (v 21).<\/p>\n<h5>4:1-6<\/h5>\n<p>Christians should live according to the will of God (cf. 1:14; 2:1-2, 11-12, 15). This will mean a break with the behavior of their unbelieving friends and will probably result in being slandered (4:4). But this should not cause believers to avenge themselves, for God will take care of judgment (v 5).<\/p>\n<p>Believers have this command (v 1): “So then, since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too. For if you are willing to suffer for Christ, you have decided to stop sinning” (<span>nlt<\/span>). Some have taken this to mean that through a process of suffering we are increasingly sanctified; however, if suffering here refers to dying (as the parallel with 3:18 and the “therefore” of 4:1 suggest), then probably verse 1 is to be understood along the lines of Romans 6:6, 10-11.<\/p>\n<p>First Peter 4:6 is difficult. Some think it refers to the same preaching referred to in 3:19. Another, perhaps preferable, interpretation is that there is no preaching to the dead here but rather a preaching of the gospel to those who subsequently died. That is, those who heard the gospel, believed, and then died did not hear the gospel in vain. For the purpose of the preaching was that, while from a merely human standpoint these believers have been judged in the flesh (i.e., have died), from the divine standpoint they live in the Spirit. The purpose of verse 6 is thus a great encouragement to live by God’s will, even when former friends scorn the Christian hope by pointing out that even Christians die.<\/p>\n<h5>4:7-11<\/h5>\n<p>Activity among believers in the church is again the theme here. Peter saw contemporary events as the beginning of the end (vv 7, 17). This gave an earnestness to his exhortation that believers keep their minds clear and sober for prayer.<\/p>\n<p>By steadily drawing upon God in prayer, Christians find the help they need to love each other and to overlook many offensive things (cf. Eph 4:1-3). This love should manifest itself in joyful hospitality, especially important in times of persecution (1 Pt 4:9), and should move believers to use all their varied gifts and talents to build each other up in faith (v 10). Two examples are given: speaking and ministering (the work of the preacher and the work of the deacon). Most important in speaking and ministering is to recognize what the goal of these gifts is and how to reach that goal. The goal is “that in all things God may be praised” (v 11). This may be done by recognizing that he gives the strength for service and the words for edifying speech.<\/p>\n<h5>4:12-19<\/h5>\n<p>Here the situation of suffering and bearing reproach for being Christians is again in view. The prospect of a “painful trial” (v 12) is impending (cf. 1:6-7). Peter saw these sufferings (probably from hostile associates rather than official state persecution) as God’s judgment on the world, beginning with the church (vv 17-18; cf. Prv 11:31). But God’s judgment on the church is not punitive but purgative (1 Pt 4:14; cf. 1:6-7).<\/p>\n<p>Peter gives a reminder that suffering is a normal Christian experience (v 19; cf. 3:14; Acts 14:22; 1 Thes 3:3) and that Christ himself was so mistreated (1 Pt 2:21-25; Mt 10:25). Christians are encouraged to entrust their souls to a faithful Creator (1 Pt 4:19), to rejoice (v 13), and to persevere in doing good (v 19), thereby glorifying God (v 16). When believers respond to suffering in this way, they are blessed (v 14), for God manifests himself to them in an intimate and reassuring way.<\/p>\n<h5>5:1-7<\/h5>\n<p>Again (as in 3:8; 4:7-11) Peter treats relations within the church. He tells the elders how to be good shepherds of the flock (5:1-4), the younger people how to treat their elders (v 5), and everyone how to be humble toward each other.<\/p>\n<p>Peter reminds believers that God opposes the proud but gives grace to the lowly (v 5; cf. Mt 23:12; Jas 4:6), whom he will exalt in the age to come (1 Pt 5:6; cf. Lk 14:11; 18:14; Jas 4:10). Most important, God invites his people to throw all their anxieties on him because he cares for them (1 Pt 5:7; cf. Ps 55:22; Mt 6:25-30).<\/p>\n<p>The young people who are thus made humble will be subject to their elders and respect them (1 Pt 5:5). The elders who are thus made humble will not lord it over the flock (v 3) or be greedy or begrudging in their service (v 2), but will lead the flock by a humble example.<\/p>\n<h5>5:8-11<\/h5>\n<p>Peter returns to his concern with suffering. Suffering is the universal lot of believers (v 9; cf. 4:12). Although in one sense willed by God (1:6; 3:17; 4:19), it is used by Satan to try to destroy their faith. So Peter appeals to the church to be wakeful and sober (5:8; cf. 1:13; 4:7) so that they can resist the lion by faith.<\/p>\n<h5>5:12-14<\/h5>\n<p>In conclusion, Peter describes his “brief” writing as an exhortation and a testimony concerning the true grace of God. So the letter is not a call for hard labor for God; rather, it is a call to recognize, enjoy, and live by the hard labor that God graciously has exerted and will exert for his children. As was noted above, the letter was written by Silas (Greek <span class=\"greek\" lang=\"el\">Silvanus<\/span><em>,<\/em> probably the same person as in Acts 16:25; 1 Thes 1:1; 2 Thes 1:1). It was written from Rome, and greetings were sent from Mark (probably the Gospel writer and former missionary companion of Paul—Acts 13:13; 15:37; 2 Tm 4:11) and the whole church. Peter’s last word is to invoke peace upon the churches and to urge them to keep the affection warm among themselves.<\/p>\n<p><em>See also<\/em> Suffering; Peter, the Apostle; Spirits in Prison.<\/p>","summary_ro":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","summary_en":"PETER, First Letter of First of two general epistles authored by Peter. Preview • Author • Destination, Origin, Date • Background • Purpose and Theological Teaching • Content Author The author says he is the apostle Peter (1 Pt 1:1), a witness of Christ’s sufferings (5:1)—thus one of the original apostles chosen by Jesus (Mk 3:14-19) as an authoritative spokesman. Also known as Simon and Cephas, Peter probably saw and felt Jesus’ last hours of suffering more keenly than any of the other apost...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57352,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:2","title_en":"Study Note: Romani 11:2","content_ro":"<p><strong>11:2<\/strong> <em>chose from the very beginning:<\/em> Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • <em>Elijah the prophet:<\/em> In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.<\/p>","content_en":"<p><strong>11:2<\/strong> <em>chose from the very beginning:<\/em> Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • <em>Elijah the prophet:<\/em> In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.<\/p>","summary_ro":"11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation t...","summary_en":"11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84978,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:2","title_en":"Study Note: Romani 11:2","content_ro":"<p><strong>11:2<\/strong> <em>chose from the very beginning:<\/em> Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • <em>Elijah the prophet:<\/em> In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.<\/p>","content_en":"<p><strong>11:2<\/strong> <em>chose from the very beginning:<\/em> Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • <em>Elijah the prophet:<\/em> In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.<\/p>","summary_ro":"11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation t...","summary_en":"11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112604,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:2","title_en":"Study Note: Romani 11:2","content_ro":"<p><strong>11:2<\/strong> <em>chose from the very beginning:<\/em> Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • <em>Elijah the prophet:<\/em> In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.<\/p>","content_en":"<p><strong>11:2<\/strong> <em>chose from the very beginning:<\/em> Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • <em>Elijah the prophet:<\/em> In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.<\/p>","summary_ro":"11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation t...","summary_en":"11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140230,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:2","title_en":"Study Note: Romani 11:2","content_ro":"<p><strong>11:2<\/strong> <em>chose from the very beginning:<\/em> Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • <em>Elijah the prophet:<\/em> In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.<\/p>","content_en":"<p><strong>11:2<\/strong> <em>chose from the very beginning:<\/em> Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • <em>Elijah the prophet:<\/em> In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were even hostile, God was (and is) still working to preserve a believing remnant.<\/p>","summary_ro":"11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation t...","summary_en":"11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation t...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":22235,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kneeling","title_en":"Kneeling","content_ro":"<h3>KNEELING<\/h3>\n<p>Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord, those who remained faithful were described as “all the knees that have not bowed to Baal” (1 Kgs 19:18, <span>rsv<\/span>; see Rom 11:4).<\/p>\n<p>As firm knees represented strength, so smiting those knees represented the destruction of power (Dt 28:35). Isaiah pleaded with the Lord for the strengthening of weak knees (Is 35:3). References to weak or feeble knees were generally used to show a lack of firmness of faith (Jb 4:4; Heb 12:12) but could sometimes refer to failing health (Ps 109:24). Ezekiel referred to those who had knees “as weak as water” (Ez 7:17; 21:7).<\/p>\n<p>Kneeling before the Lord was a posture representing worship (Ps 95:6) and also prayer (Dn 6:10). Christ himself knelt to pray in the garden of Gethsemane (Lk 22:41), and Peter, Paul, and Stephen all did the same (Acts 7:60; 9:40; 20:36; 21:5). Solomon knelt in prayer and supplication before the Lord (1 Kgs 8:54), and even on one occasion had a scaffold built so that he could climb up and be seen by the whole congregation of Israel kneeling before the Lord (2 Chr 6:13).<\/p>\n<p>Some knelt in penitence, as Ezra did at the evening sacrifice (Ezr 9:5) and as Peter did when begging the Lord’s forgiveness for his lack of faith and trust (Lk 5:8). Those who were beseeching the prophet Elijah knelt before him as God’s representative (2 Kgs 1:13), and many came kneeling and begging the Lord for healing (Mt 17:14; Mk 1:40). Daniel knelt in wonder and awe before an angel (Dn 10:10), and a sign of Belshazzar’s fear was that his “knees knocked together” (Dn 5:6). In the NT a regal and patient Christ is subjected to the taunting and mockery of the soldiers who knelt before him and sarcastically cried, “Hail, King of the Jews” (Mt 27:29; Mk 15:19).<\/p>","content_en":"<h3>KNEELING<\/h3>\n<p>Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord, those who remained faithful were described as “all the knees that have not bowed to Baal” (1 Kgs 19:18, <span>rsv<\/span>; see Rom 11:4).<\/p>\n<p>As firm knees represented strength, so smiting those knees represented the destruction of power (Dt 28:35). Isaiah pleaded with the Lord for the strengthening of weak knees (Is 35:3). References to weak or feeble knees were generally used to show a lack of firmness of faith (Jb 4:4; Heb 12:12) but could sometimes refer to failing health (Ps 109:24). Ezekiel referred to those who had knees “as weak as water” (Ez 7:17; 21:7).<\/p>\n<p>Kneeling before the Lord was a posture representing worship (Ps 95:6) and also prayer (Dn 6:10). Christ himself knelt to pray in the garden of Gethsemane (Lk 22:41), and Peter, Paul, and Stephen all did the same (Acts 7:60; 9:40; 20:36; 21:5). Solomon knelt in prayer and supplication before the Lord (1 Kgs 8:54), and even on one occasion had a scaffold built so that he could climb up and be seen by the whole congregation of Israel kneeling before the Lord (2 Chr 6:13).<\/p>\n<p>Some knelt in penitence, as Ezra did at the evening sacrifice (Ezr 9:5) and as Peter did when begging the Lord’s forgiveness for his lack of faith and trust (Lk 5:8). Those who were beseeching the prophet Elijah knelt before him as God’s representative (2 Kgs 1:13), and many came kneeling and begging the Lord for healing (Mt 17:14; Mk 1:40). Daniel knelt in wonder and awe before an angel (Dn 10:10), and a sign of Belshazzar’s fear was that his “knees knocked together” (Dn 5:6). In the NT a regal and patient Christ is subjected to the taunting and mockery of the soldiers who knelt before him and sarcastically cried, “Hail, King of the Jews” (Mt 27:29; Mk 15:19).<\/p>","summary_ro":"KNEELING Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord,...","summary_en":"KNEELING Position often denoting worship, respect, or submission. A strong knee symbolically implied a man with strength of faith and purpose, and thus bowing the knee indicated submission to a superior. The knee was bowed before a king, a ruler, a governor, or God. Genesis 41:43 describes the people who were kneeling before Pharaoh and Joseph. Kneeling in reverence before the Lord was common (Is 45:23; Rom 14:11; Phil 2:10). In a time of famine, when the Israelites turned away from the Lord,...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":10392,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Election Elect","title_en":"Election Elect","content_ro":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","content_en":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","summary_ro":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","summary_en":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57353,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:5","title_en":"Study Note: Romani 11:5","content_ro":"<p><strong>11:5<\/strong> <em>a few of the people of Israel<\/em> (literally <em>a remnant<\/em>): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.<\/p>","content_en":"<p><strong>11:5<\/strong> <em>a few of the people of Israel<\/em> (literally <em>a remnant<\/em>): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.<\/p>","summary_ro":"11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.","summary_en":"11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84979,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:5","title_en":"Study Note: Romani 11:5","content_ro":"<p><strong>11:5<\/strong> <em>a few of the people of Israel<\/em> (literally <em>a remnant<\/em>): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.<\/p>","content_en":"<p><strong>11:5<\/strong> <em>a few of the people of Israel<\/em> (literally <em>a remnant<\/em>): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.<\/p>","summary_ro":"11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.","summary_en":"11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112605,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:5","title_en":"Study Note: Romani 11:5","content_ro":"<p><strong>11:5<\/strong> <em>a few of the people of Israel<\/em> (literally <em>a remnant<\/em>): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.<\/p>","content_en":"<p><strong>11:5<\/strong> <em>a few of the people of Israel<\/em> (literally <em>a remnant<\/em>): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.<\/p>","summary_ro":"11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.","summary_en":"11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140231,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:5","title_en":"Study Note: Romani 11:5","content_ro":"<p><strong>11:5<\/strong> <em>a few of the people of Israel<\/em> (literally <em>a remnant<\/em>): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.<\/p>","content_en":"<p><strong>11:5<\/strong> <em>a few of the people of Israel<\/em> (literally <em>a remnant<\/em>): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.<\/p>","summary_ro":"11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.","summary_en":"11:5 a few of the people of Israel (literally a remnant): Paul returns to the Old Testament concept of the remnant that he used in 9:27-29. This solid core of godly Israelites represents God’s pledge of his continuing faithfulness to his promises and to his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61832,"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":66549,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89458,"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":94175,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117084,"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":121801,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144710,"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":149427,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Grace of God","title_en":"The Grace of God","content_ro":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","content_en":"<h3>The Grace of God<\/h3>\n<p><em>Grace<\/em> is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son.<\/p>\n<p>According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Acts 11:19-21; 13:43-49); later, it became clear that God’s grace in Jesus Christ extends to Gentiles as well (Acts 15:8-9; Eph 2:11-18; Titus 2:11). Signs and wonders attested the reality of God’s grace at work among the Gentiles (Acts 14:3).<\/p>\n<p>Paul proclaimed the Good News “about the wonderful grace of God” (Acts 20:24). Paul never seeks to prove that God is gracious, but he assumes it as a fact when he presents the Good News (see, e.g., Rom 3:24; 5:15-21). Paul rules out any idea that we merit our salvation, because God acts solely by his grace (Rom 4:4-5; Eph 2:4-9). Our good works do not give us right standing with God—if they did, God would be obliged to reward us for our efforts, just as a worker earns a wage (see Rom 11:5-6).<\/p>\n<p>God’s grace continues to impact believers throughout their lives—not just in the moment of conversion. Second Peter closes with a command for Christians to “grow in the grace” of Jesus Christ (2 Pet 3:18). Paul encouraged Christians to “continue to rely on the grace of God” as they remained faithful to their Lord (Acts 13:43). And when Paul left the Ephesian elders, he commended them “to God and the message of his grace,” the divine message that was able to build them up and sustain them (Acts 20:32; see 15:40). God’s grace is at the core of the Christian message and the Christian experience, from beginning to end. It is no wonder that the theme of grace is so prevalent in the writings of Jesus’ early followers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 34:5-7; Num 6:22-27; Ezra 9:8; Pss 30:5; 31:16; Ps 84:11; Isa 60:10; 61:1-3; Hos 14:1-9; Luke 4:18-19; Acts 15:11; 20:24; Rom 5:15-17, 20-21; 12:6; 2 Cor 6:1; 8:9; 12:9; Gal 2:21; 4:10; 5:3-6; Eph 1:3-8; 2:4-10; 2 Tim 1:9; 2:1; Titus 2:11; 3:7; Heb 2:9; 4:16; 13:9; Jas 4:6; 1 Pet 5:5-6, 12; 2 Pet 3:17-18<\/p>","summary_ro":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","summary_en":"The Grace of God Grace is a key word in the Bible. It is used to indicate God’s kindness and favor, often in terms of salvation to the undeserving. The New Testament stresses that grace came through Jesus Christ (John 1:14-17). This is not to say that God’s grace was not active in the Old Testament; rather, God’s gracious activity toward humanity reached its culmination through his Son. According to the book of Acts, God’s great favor was initially experienced in the Jewish community (see Act...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":4875,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Old Testament in the New Testament Bible*, Quotations","title_en":"of the Old Testament in the New Testament Bible*, Quotations","content_ro":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","content_en":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","summary_ro":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","summary_en":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40202,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"Spiritual Blindness","title_en":"Spiritual Blindness","content_ro":"<h3>Spiritual Blindness<\/h3>\n<blockquote><p>Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, <span>nasb<\/span>). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindness is related to “hardness of heart” (Mk 8:17-18; Eph 4:17-18) and is understood as the judgment of God both upon unbelievers (Rom 1:20-21) and upon Israel (Is 29:10; Rom 11:7-8). According to Paul, it is also the work of Satan, who “has blinded the minds of those who don’t believe” (2 Cor 4:4). Healing from spiritual blindness is a special gift of God’s grace through the “new birth” (Jn 3:3) and by seeing “the glorious light of the Good News” (2 Cor 4:4, <span>nlt<\/span>).<\/p><\/blockquote>","content_en":"<h3>Spiritual Blindness<\/h3>\n<blockquote><p>Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, <span>nasb<\/span>). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindness is related to “hardness of heart” (Mk 8:17-18; Eph 4:17-18) and is understood as the judgment of God both upon unbelievers (Rom 1:20-21) and upon Israel (Is 29:10; Rom 11:7-8). According to Paul, it is also the work of Satan, who “has blinded the minds of those who don’t believe” (2 Cor 4:4). Healing from spiritual blindness is a special gift of God’s grace through the “new birth” (Jn 3:3) and by seeing “the glorious light of the Good News” (2 Cor 4:4, <span>nlt<\/span>).<\/p><\/blockquote>","summary_ro":"Spiritual Blindness Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, nasb). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindn...","summary_en":"Spiritual Blindness Spiritual blindness is a figurative way of defining the lost and hopeless condition of sinful humanity. Such blindness includes willful rejection of God’s revelation in his creation and in Scripture, and an inability to see the truth of the gospel. Moses spoke of Israel’s apostasy as “blindness” (Dt 29:4); Isaiah called it “dim” eyes (see Is 6:10, nasb). Jesus charged the Pharisees with unbelief that made them “blind guides of the blind” (Mt 15:14; 23:16). Spiritual blindn...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57354,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:7","title_en":"Study Note: Romani 11:7","content_ro":"<p><strong>11:7-8<\/strong> <em>the hearts of the rest were hardened:<\/em> This is God’s own work; God has <em>put them into a deep sleep<\/em> and <em>shut their eyes<\/em>. See Acts 13:46-48; 18:6.<\/p>","content_en":"<p><strong>11:7-8<\/strong> <em>the hearts of the rest were hardened:<\/em> This is God’s own work; God has <em>put them into a deep sleep<\/em> and <em>shut their eyes<\/em>. See Acts 13:46-48; 18:6.<\/p>","summary_ro":"11:7-8 the hearts of the rest were hardened: This is God’s own work; God has put them into a deep sleep and shut their eyes. See Acts 13:46-48; 18:6.","summary_en":"11:7-8 the hearts of the rest were hardened: This is God’s own work; God has put them into a deep sleep and shut their eyes. See Acts 13:46-48; 18:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84980,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:7","title_en":"Study Note: Romani 11:7","content_ro":"<p><strong>11:7-8<\/strong> <em>the hearts of the rest were hardened:<\/em> This is God’s own work; God has <em>put them into a deep sleep<\/em> and <em>shut their eyes<\/em>. See Acts 13:46-48; 18:6.<\/p>","content_en":"<p><strong>11:7-8<\/strong> <em>the hearts of the rest were hardened:<\/em> This is God’s own work; God has <em>put them into a deep sleep<\/em> and <em>shut their eyes<\/em>. See Acts 13:46-48; 18:6.<\/p>","summary_ro":"11:7-8 the hearts of the rest were hardened: This is God’s own work; God has put them into a deep sleep and shut their eyes. See Acts 13:46-48; 18:6.","summary_en":"11:7-8 the hearts of the rest were hardened: This is God’s own work; God has put them into a deep sleep and shut their eyes. See Acts 13:46-48; 18:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112606,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:7","title_en":"Study Note: Romani 11:7","content_ro":"<p><strong>11:7-8<\/strong> <em>the hearts of the rest were hardened:<\/em> This is God’s own work; God has <em>put them into a deep sleep<\/em> and <em>shut their eyes<\/em>. See Acts 13:46-48; 18:6.<\/p>","content_en":"<p><strong>11:7-8<\/strong> <em>the hearts of the rest were hardened:<\/em> This is God’s own work; God has <em>put them into a deep sleep<\/em> and <em>shut their eyes<\/em>. See Acts 13:46-48; 18:6.<\/p>","summary_ro":"11:7-8 the hearts of the rest were hardened: This is God’s own work; God has put them into a deep sleep and shut their eyes. See Acts 13:46-48; 18:6.","summary_en":"11:7-8 the hearts of the rest were hardened: This is God’s own work; God has put them into a deep sleep and shut their eyes. See Acts 13:46-48; 18:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140232,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:7","title_en":"Study Note: Romani 11:7","content_ro":"<p><strong>11:7-8<\/strong> <em>the hearts of the rest were hardened:<\/em> This is God’s own work; God has <em>put them into a deep sleep<\/em> and <em>shut their eyes<\/em>. See Acts 13:46-48; 18:6.<\/p>","content_en":"<p><strong>11:7-8<\/strong> <em>the hearts of the rest were hardened:<\/em> This is God’s own work; God has <em>put them into a deep sleep<\/em> and <em>shut their eyes<\/em>. See Acts 13:46-48; 18:6.<\/p>","summary_ro":"11:7-8 the hearts of the rest were hardened: This is God’s own work; God has put them into a deep sleep and shut their eyes. See Acts 13:46-48; 18:6.","summary_en":"11:7-8 the hearts of the rest were hardened: This is God’s own work; God has put them into a deep sleep and shut their eyes. See Acts 13:46-48; 18:6.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60226,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65178,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87852,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92804,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115478,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120430,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143104,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Hardened Hearts","title_en":"Hardened Hearts","content_ro":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","content_en":"<h3>Hardened Hearts<\/h3>\n<p>Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God?<\/p>\n<p>Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not allowed to repent. Although God was ultimately in control of Pharaoh, Pharaoh himself was accountable for his actions.<\/p>\n<p>This interplay between human choice and divine sovereignty is found in other places in Scripture. The Israelites hardened their hearts and refused to believe God in the wilderness (Ps 95:8-10). God hardened the hearts of the Canaanites so that they did not seek to make peace with the Hebrews (Josh 11:20). The message God gave to Isaiah hardened the hearts of his hearers (Isa 6:9-10); similarly in the New Testament, many people hardened their hearts in response to the message of the gospel (Matt 13:15; John 12:40; Acts 28:27). People are responsible for their choices, but no one makes choices in a vacuum. Rather, they make them in the context of how God has made his world and providentially directs it.<\/p>\n<p>The emphasis in Exodus on God’s control of Pharaoh puts the conflict between two belief systems into stark contrast. Pharaoh believed that he was sovereign and divine, able to do whatever he pleased. God demonstrated that this was not the case: Pharaoh was dependent, as much the prisoner of his choices as any other creature on the planet. There is only one absolutely independent “<span>I Am<\/span>,” and that is Yahweh, the <span>Lord<\/span> (see 3:6-14; 6:2-8; 20:2; 34:6-7; Isa 45:3-7; 48:17; Mark 14:62; John 8:23-28).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:21; Exod 3:19; 4:21; 8:15, 19, 32; 9:12; 10:1, 20; 11:10; 14:4, 8; Josh 11:19-20; 2 Chr 36:11-13; Ps 95:8-11; Isa 6:9-10; Ezek 11:18-21; 36:22-27; Matt 12:34-35; 13:10-17; Luke 8:4-15; John 12:37-40; Acts 28:23-28; Rom 2:14-16; 11:7-12; 2 Cor 3:13-18; Eph 4:17-24; Heb 3:6-19; 6:4-8<\/p>","summary_ro":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","summary_en":"Hardened Hearts Exodus repeatedly states that the Lord hardened Pharaoh’s heart (Exod 4:21; 9:12; 10:1, 20; 11:10; 14:4, 8). These statements can be troubling. Was Pharaoh forced to sin against God? Other factors need to be taken into account: (1) The Lord knew ahead of time that Pharaoh would harden his heart (3:19); (2) Pharaoh himself became stubborn (8:15, 32); and (3) Pharaoh remained stubborn despite clear warnings (8:19). Pharaoh was not a well-meaning, misguided individual who was not...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148056,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Stone the Builders Rejected","title_en":"The Stone the Builders Rejected","content_ro":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","content_en":"<h3>The Stone the Builders Rejected<\/h3>\n<p>Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leaders (Matt 11:2-19; 14:3-12). Jesus was evasive in his dialogues (e.g., Matt 13:10-15; 17:24-27; 19:3-12; 21:23-27), he refused to produce signs proving his messianic claims (12:38-42; 16:1-4), and he was accompanied by outcasts of society (9:9-13; 11:16-19). He offended Jewish sensibilities, disregarded Jewish traditions (5:17-20; 9:14-17; 12:1-14; 15:1-20; 21:12-13), and purposefully avoided recognition (8:4; 12:15-21). His revelations were reserved for the unlikely (11:25-27; 13:16-17; 16:13-20), and he often spoke of his own humiliating death (16:21; 17:22-23; 20:18-19; 26:2). Jesus did not come with the flash and spark of someone in need of attention, nor did he make his status and calling glowingly obvious. Instead, he chose the path of humility, privacy, and revelation recognized by faith.<\/p>\n<p>In the end, Jesus was vindicated: He won arguments (Luke 20:20-40), exorcized demons (Matt 8:28-34), healed wondrously (Matt 9:1-8), raised people from the dead (Matt 9:18-26), and ultimately rose from the dead himself (Matt 28:1-10). His divisive but effective ministry inaugurated God’s Kingdom (Matt 11:2-6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 3:8; 8:14-15; 28:12-13; 59:9-10; Jer 13:16; 20:11; 31:7-9; 50:31-32; Hos 4:4-6; 5:5; 14:9; Mal 2:7-9; Matt 11:5-6; 13:54-58; 17:27; 21:42-46; Mark 6:3; Luke 20:17-19; John 6:60-69; Rom 9:30-33; 11:7-12; 14:12-13, 20-21; 1 Cor 1:21-23; 8:9-13; 10:31–11:1; 2 Cor 6:3; Gal 5:11; 1 Pet 2:5-8; 1 Jn 2:10<\/p>","summary_ro":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","summary_en":"The Stone the Builders Rejected Jesus continually offended the Jewish leaders and those who followed them. Though he was born in David’s line, his mother’s reputation was tainted (Matt 1:18-25). Jesus himself was from Nazareth (Matt 2:23), a very unprestigious place (see Matt 13:53-58). His ministry was in Galilee, a backwater distant from official Judaism (see Matt 4:12-16). His closest associate was the inexplicable John, who baptized people and prophetically castigated the political leader...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":4829,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Old Testament in the New Testament Bible*, Quotations","title_en":"of the Old Testament in the New Testament Bible*, Quotations","content_ro":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","content_en":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","summary_ro":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","summary_en":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":31964,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Psalms","title_en":"Book of Psalms","content_ro":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","summary_ro":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","summary_en":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63326,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90952,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118578,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146204,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":33284,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Romans","title_en":"Letter to the Romans","content_ro":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","content_en":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","summary_ro":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","summary_en":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33634,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Salvation","title_en":"Salvation","content_ro":"<h3>SALVATION<\/h3>\n<p>God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> and derivatives are most frequently translated by English versions as “save” or “salvation.” Frequency in the English Bible depends upon the version considered. For example, in the OT “salvation” is found 74 times in the <span>nlt<\/span>, 80 times in the <span>niv<\/span>, 90 times in the <span>rsv<\/span>, 111 times in the <span>nasb<\/span>, and 119 times in the <span>kjv<\/span>. Salvation is not used as a technical term in the OT and is ascribed to both individuals and God. Leaders like Samson (Jgs 13:5) or David (2 Sm 8:6) are used of the Lord to bring deliverance to God’s people.<\/p>\n<p>Israel’s concept of salvation was rooted in the historical experience of the exodus. This momentous occasion was an opportunity to witness the salvation of the Lord (Ex 14:13) firsthand. Poets (Ps 106:8) and prophets (Is 43:3; Hos 13:4) later reiterated God’s salvation when recalling the exodus experience. Israel’s understanding of salvation was worked out in historical instances like Sennacherib’s attack on Jerusalem in 701 <span>BC<\/span>, when the Lord declared that he would save the city for his name’s sake (2 Kgs 19:34; cf. 18:30, 35). Israel’s opportunity to see God’s salvation through various leaders and situations corroborated this understanding of God as the God of salvation.<\/p>\n<p>Israel’s response to God’s deliverance was primarily praise, as evidenced so often in the psalms (Pss 3:8; 9:14; 21:1) and earlier poetic passages (Ex 15:2; 1 Sm 2:1). In addition, they directed petitions and pleas for help to the Lord for his salvation—whether from enemies (Pss 35:3; 38:22), sickness (69:29), or battle (140:7; 144:10-11)—and in faith expected his deliverance (35:9; 65:5).<\/p>\n<p>The prophets emphasized the eschatological (end-time) aspect of salvation. God’s ability to save was revealed by his great works in the past, which thus promoted the anticipation of his work of deliverance in the future. This future hope was for the nation of Israel (Is 45:17) but anticipated universal deliverance (49:6). The prophets looked forward to deliverance and return from exile in Babylon (Is 49:25-26; Jer 46:27), yet they also spoke of an abiding future salvation (Is 45:17; 51:6-8). The messianic hope is indicated in passages that speak of an individual who will bring God’s salvation. Isaiah speaks of the Servant who brings salvation to the ends of the earth (49:6), while Jeremiah writes of deliverance by God’s righteous Branch (Jer 23:5-6). The mention of the king who brings salvation in Zechariah 9:9 reflects this messianic theme and is applied to Jesus Christ in Matthew 21:4-5.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In classical Greek the verb <span class=\"greek\" lang=\"el\">sozo<\/span> (“to save”) and noun <span class=\"greek\" lang=\"el\">soteria<\/span> (“salvation”) are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses <span class=\"greek\" lang=\"el\">sozo<\/span> to render the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”), and the NT primarily employs <span class=\"greek\" lang=\"el\">sozo<\/span> and its derivatives for the idea of salvation.<\/p>\n<p>These Greek terms are generally used theologically in the NT, but examples of nontheological usage occur. In Acts 27, these words refer to the threat and deliverance of the soldiers, sailors, and prisoners from shipwreck (vv 20, 31), as well as their well-being (v 34).<\/p>\n<p>In the Gospels “salvation” is clearly connected with the OT concept of salvation; it is applied to the coming of Christ in Zechariah’s prophecy (Lk 1:69, 71; cf. Pss 106:10; 132:17) and in Simeon’s hymn of praise (Lk 2:30). While <span class=\"greek\" lang=\"el\">soteria<\/span> does not occur frequently in the Gospels, the concept of salvation is implied in Jesus’ statement about entrance into the kingdom of God (Mt 19:24-26) and his miracles of healing (Lk 17:19; 18:42).<\/p>\n<p>The NT teaches that salvation has its source in Jesus Christ (2 Tm 2:10; Heb 5:9), who is the “author” and mediator of salvation (Heb 2:10; 7:25). Salvation is God’s work (1 Thes 5:9) and is offered by his grace (Eph 2:8-9). The message of salvation is contained in the Scriptures (2 Tm 3:15) and is carried by those who proclaim the word of truth (Eph 1:13). The appropriate response is repentance (2 Cor 7:10) and faith (2 Tm 3:15; 1 Pt 1:9). This was the preaching of the early church as it proclaimed the Savior Jesus (Acts 4:12; 13:23-26; 16:30-31). Paul especially proclaimed the universality of God’s offer of salvation (Rom 1:16; Ti 2:11). His desire was for Jews to be saved (Rom 10:1), though he primarily preached the message of salvation to the Gentiles (11:11-13).<\/p>\n<p>Within the Scriptures there are many other terms associated with the concept of salvation. The new birth speaks of being made alive in Christ (“born again,” Jn 3:3). Justification envisions one’s legal standing before God, while redemption speaks more of the means of salvation—the payment of a price to bring one back to God. Reconciliation speaks of a change in relationship and propitiation, which evokes the OT sacrificial system and points to the turning away of God’s wrath. These terms and others share some common ground with the biblical concept of salvation, but all point to the person and work of Jesus Christ the Savior.<\/p>\n<p><em>See also<\/em> Justification, Justified; Reconciliation; Redeemer, Redemption; Savior.<\/p>","content_en":"<h3>SALVATION<\/h3>\n<p>God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> and derivatives are most frequently translated by English versions as “save” or “salvation.” Frequency in the English Bible depends upon the version considered. For example, in the OT “salvation” is found 74 times in the <span>nlt<\/span>, 80 times in the <span>niv<\/span>, 90 times in the <span>rsv<\/span>, 111 times in the <span>nasb<\/span>, and 119 times in the <span>kjv<\/span>. Salvation is not used as a technical term in the OT and is ascribed to both individuals and God. Leaders like Samson (Jgs 13:5) or David (2 Sm 8:6) are used of the Lord to bring deliverance to God’s people.<\/p>\n<p>Israel’s concept of salvation was rooted in the historical experience of the exodus. This momentous occasion was an opportunity to witness the salvation of the Lord (Ex 14:13) firsthand. Poets (Ps 106:8) and prophets (Is 43:3; Hos 13:4) later reiterated God’s salvation when recalling the exodus experience. Israel’s understanding of salvation was worked out in historical instances like Sennacherib’s attack on Jerusalem in 701 <span>BC<\/span>, when the Lord declared that he would save the city for his name’s sake (2 Kgs 19:34; cf. 18:30, 35). Israel’s opportunity to see God’s salvation through various leaders and situations corroborated this understanding of God as the God of salvation.<\/p>\n<p>Israel’s response to God’s deliverance was primarily praise, as evidenced so often in the psalms (Pss 3:8; 9:14; 21:1) and earlier poetic passages (Ex 15:2; 1 Sm 2:1). In addition, they directed petitions and pleas for help to the Lord for his salvation—whether from enemies (Pss 35:3; 38:22), sickness (69:29), or battle (140:7; 144:10-11)—and in faith expected his deliverance (35:9; 65:5).<\/p>\n<p>The prophets emphasized the eschatological (end-time) aspect of salvation. God’s ability to save was revealed by his great works in the past, which thus promoted the anticipation of his work of deliverance in the future. This future hope was for the nation of Israel (Is 45:17) but anticipated universal deliverance (49:6). The prophets looked forward to deliverance and return from exile in Babylon (Is 49:25-26; Jer 46:27), yet they also spoke of an abiding future salvation (Is 45:17; 51:6-8). The messianic hope is indicated in passages that speak of an individual who will bring God’s salvation. Isaiah speaks of the Servant who brings salvation to the ends of the earth (49:6), while Jeremiah writes of deliverance by God’s righteous Branch (Jer 23:5-6). The mention of the king who brings salvation in Zechariah 9:9 reflects this messianic theme and is applied to Jesus Christ in Matthew 21:4-5.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In classical Greek the verb <span class=\"greek\" lang=\"el\">sozo<\/span> (“to save”) and noun <span class=\"greek\" lang=\"el\">soteria<\/span> (“salvation”) are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses <span class=\"greek\" lang=\"el\">sozo<\/span> to render the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”), and the NT primarily employs <span class=\"greek\" lang=\"el\">sozo<\/span> and its derivatives for the idea of salvation.<\/p>\n<p>These Greek terms are generally used theologically in the NT, but examples of nontheological usage occur. In Acts 27, these words refer to the threat and deliverance of the soldiers, sailors, and prisoners from shipwreck (vv 20, 31), as well as their well-being (v 34).<\/p>\n<p>In the Gospels “salvation” is clearly connected with the OT concept of salvation; it is applied to the coming of Christ in Zechariah’s prophecy (Lk 1:69, 71; cf. Pss 106:10; 132:17) and in Simeon’s hymn of praise (Lk 2:30). While <span class=\"greek\" lang=\"el\">soteria<\/span> does not occur frequently in the Gospels, the concept of salvation is implied in Jesus’ statement about entrance into the kingdom of God (Mt 19:24-26) and his miracles of healing (Lk 17:19; 18:42).<\/p>\n<p>The NT teaches that salvation has its source in Jesus Christ (2 Tm 2:10; Heb 5:9), who is the “author” and mediator of salvation (Heb 2:10; 7:25). Salvation is God’s work (1 Thes 5:9) and is offered by his grace (Eph 2:8-9). The message of salvation is contained in the Scriptures (2 Tm 3:15) and is carried by those who proclaim the word of truth (Eph 1:13). The appropriate response is repentance (2 Cor 7:10) and faith (2 Tm 3:15; 1 Pt 1:9). This was the preaching of the early church as it proclaimed the Savior Jesus (Acts 4:12; 13:23-26; 16:30-31). Paul especially proclaimed the universality of God’s offer of salvation (Rom 1:16; Ti 2:11). His desire was for Jews to be saved (Rom 10:1), though he primarily preached the message of salvation to the Gentiles (11:11-13).<\/p>\n<p>Within the Scriptures there are many other terms associated with the concept of salvation. The new birth speaks of being made alive in Christ (“born again,” Jn 3:3). Justification envisions one’s legal standing before God, while redemption speaks more of the means of salvation—the payment of a price to bring one back to God. Reconciliation speaks of a change in relationship and propitiation, which evokes the OT sacrificial system and points to the turning away of God’s wrath. These terms and others share some common ground with the biblical concept of salvation, but all point to the person and work of Jesus Christ the Savior.<\/p>\n<p><em>See also<\/em> Justification, Justified; Reconciliation; Redeemer, Redemption; Savior.<\/p>","summary_ro":"SALVATION God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT. In the Old Testament The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb yasha‘ and derivatives are most frequently translated by English versions as “save” or “salvation....","summary_en":"SALVATION God’s way of providing people deliverance from sin and death. Scripture reveals God but it also reveals his plan to save the human race. In that sense, salvation is a major theme in both the OT and NT. In the Old Testament The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words that mean “deliver” or “save,” the Hebrew verb yasha‘ and derivatives are most frequently translated by English versions as “save” or “salvation....","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36390,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Block*, Stumbling","title_en":"Block*, Stumbling","content_ro":"<h3>STUMBLING BLOCK*<\/h3>\n<p>Term used both literally and figuratively to refer to anything that might cause one to stumble.<\/p>\n<p>The phrase is used literally in Leviticus 19:14, where the people of Israel are admonished not to “put a stumbling block before the blind,” but to “fear the Lord your God.” An isolated figurative use occurs in Jeremiah 6:21, where God promises to put a stumbling block before the people of Israel if they do not heed his warnings.<\/p>\n<p>The most common OT usage, however, is found in Ezekiel, where the phrase is used to refer to idols and idolatry: “Son of man, these men have taken their idols into their hearts, and set the stumbling block of their iniquity before their faces; should I let myself be inquired of at all by them?” (Ez 14:3, <span>rsv<\/span>; also 7:19; 44:12).<\/p>\n<p>In the NT the term essentially retains its Hebraic meaning. Even so, the phrase is employed figuratively to speak of the difficulties encountered by many Jews in believing Jesus to be the Son of God: “But we preach Christ crucified, a stumbling block to Jews and folly to Gentiles” (1 Cor 1:23, <span>rsv<\/span>; see also Rom 9:31-32). In Romans 11:11-12, Paul says that this resistance is actually part of God’s plan to spread his riches to the world. Finally, 1 Corinthians 8:9 uses “stumbling block” to speak of some practices that might in themselves be appropriate but might also have the unintended effect of offending a weaker brother (see also Rom 14:13).<\/p>","content_en":"<h3>STUMBLING BLOCK*<\/h3>\n<p>Term used both literally and figuratively to refer to anything that might cause one to stumble.<\/p>\n<p>The phrase is used literally in Leviticus 19:14, where the people of Israel are admonished not to “put a stumbling block before the blind,” but to “fear the Lord your God.” An isolated figurative use occurs in Jeremiah 6:21, where God promises to put a stumbling block before the people of Israel if they do not heed his warnings.<\/p>\n<p>The most common OT usage, however, is found in Ezekiel, where the phrase is used to refer to idols and idolatry: “Son of man, these men have taken their idols into their hearts, and set the stumbling block of their iniquity before their faces; should I let myself be inquired of at all by them?” (Ez 14:3, <span>rsv<\/span>; also 7:19; 44:12).<\/p>\n<p>In the NT the term essentially retains its Hebraic meaning. Even so, the phrase is employed figuratively to speak of the difficulties encountered by many Jews in believing Jesus to be the Son of God: “But we preach Christ crucified, a stumbling block to Jews and folly to Gentiles” (1 Cor 1:23, <span>rsv<\/span>; see also Rom 9:31-32). In Romans 11:11-12, Paul says that this resistance is actually part of God’s plan to spread his riches to the world. Finally, 1 Corinthians 8:9 uses “stumbling block” to speak of some practices that might in themselves be appropriate but might also have the unintended effect of offending a weaker brother (see also Rom 14:13).<\/p>","summary_ro":"STUMBLING BLOCK* Term used both literally and figuratively to refer to anything that might cause one to stumble. The phrase is used literally in Leviticus 19:14, where the people of Israel are admonished not to “put a stumbling block before the blind,” but to “fear the Lord your God.” An isolated figurative use occurs in Jeremiah 6:21, where God promises to put a stumbling block before the people of Israel if they do not heed his warnings. The most common OT usage, however, is found in Ezekie...","summary_en":"STUMBLING BLOCK* Term used both literally and figuratively to refer to anything that might cause one to stumble. The phrase is used literally in Leviticus 19:14, where the people of Israel are admonished not to “put a stumbling block before the blind,” but to “fear the Lord your God.” An isolated figurative use occurs in Jeremiah 6:21, where God promises to put a stumbling block before the people of Israel if they do not heed his warnings. The most common OT usage, however, is found in Ezekie...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57355,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:11","title_en":"Study Note: Romani 11:11","content_ro":"<p><strong>11:11<\/strong> <em>so God made salvation available to the Gentiles:<\/em> The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • <em>he wanted his own people to become jealous:<\/em> The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel would spur Jews to desire salvation so they could participate in those blessings as well.<\/p>","content_en":"<p><strong>11:11<\/strong> <em>so God made salvation available to the Gentiles:<\/em> The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • <em>he wanted his own people to become jealous:<\/em> The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel would spur Jews to desire salvation so they could participate in those blessings as well.<\/p>","summary_ro":"11:11 so God made salvation available to the Gentiles: The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • he wanted his own people to become jealous: The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel ...","summary_en":"11:11 so God made salvation available to the Gentiles: The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • he wanted his own people to become jealous: The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84981,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:11","title_en":"Study Note: Romani 11:11","content_ro":"<p><strong>11:11<\/strong> <em>so God made salvation available to the Gentiles:<\/em> The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • <em>he wanted his own people to become jealous:<\/em> The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel would spur Jews to desire salvation so they could participate in those blessings as well.<\/p>","content_en":"<p><strong>11:11<\/strong> <em>so God made salvation available to the Gentiles:<\/em> The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • <em>he wanted his own people to become jealous:<\/em> The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel would spur Jews to desire salvation so they could participate in those blessings as well.<\/p>","summary_ro":"11:11 so God made salvation available to the Gentiles: The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • he wanted his own people to become jealous: The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel ...","summary_en":"11:11 so God made salvation available to the Gentiles: The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • he wanted his own people to become jealous: The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112607,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:11","title_en":"Study Note: Romani 11:11","content_ro":"<p><strong>11:11<\/strong> <em>so God made salvation available to the Gentiles:<\/em> The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • <em>he wanted his own people to become jealous:<\/em> The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel would spur Jews to desire salvation so they could participate in those blessings as well.<\/p>","content_en":"<p><strong>11:11<\/strong> <em>so God made salvation available to the Gentiles:<\/em> The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • <em>he wanted his own people to become jealous:<\/em> The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel would spur Jews to desire salvation so they could participate in those blessings as well.<\/p>","summary_ro":"11:11 so God made salvation available to the Gentiles: The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • he wanted his own people to become jealous: The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel ...","summary_en":"11:11 so God made salvation available to the Gentiles: The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • he wanted his own people to become jealous: The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140233,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:11","title_en":"Study Note: Romani 11:11","content_ro":"<p><strong>11:11<\/strong> <em>so God made salvation available to the Gentiles:<\/em> The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • <em>he wanted his own people to become jealous:<\/em> The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel would spur Jews to desire salvation so they could participate in those blessings as well.<\/p>","content_en":"<p><strong>11:11<\/strong> <em>so God made salvation available to the Gentiles:<\/em> The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • <em>he wanted his own people to become jealous:<\/em> The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel would spur Jews to desire salvation so they could participate in those blessings as well.<\/p>","summary_ro":"11:11 so God made salvation available to the Gentiles: The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • he wanted his own people to become jealous: The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel ...","summary_en":"11:11 so God made salvation available to the Gentiles: The offer of salvation to the Gentiles is the purpose, not just the result, of Israel’s disobedience. Paul emphasizes that God had the salvation of Gentiles in view all along, and, ultimately, the salvation of many Jews as well. • he wanted his own people to become jealous: The theme of jealousy comes from Deut 32:21, which Paul quoted in Rom 10:19. The sight of Gentiles enjoying the blessings of salvation that God had promised to Israel ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66873,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94499,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122125,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149751,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":12872,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fullness","title_en":"Fullness","content_ro":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","content_en":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","summary_ro":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","summary_en":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66881,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94507,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122133,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149759,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":15910,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Hebrews","title_en":"Letter to the Hebrews","content_ro":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","content_en":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","summary_ro":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","summary_en":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29131,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Paul, the Apostle","title_en":"Paul, the Apostle","content_ro":"<h3>PAUL, T<span>he Apostle<\/span><\/h3>\n<p>Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\n<p>Preview<\/p>\n<p>• Family and Cultural Background<\/p>\n<p>• Education<\/p>\n<p>• Saul the Persecutor<\/p>\n<p>• Conversion and Calling<\/p>\n<p>• Preparation for Ministry<\/p>\n<p>• Sent Out from Antioch<\/p>\n<p>• Traveling with Barnabas<\/p>\n<p>• The Council of Jerusalem<\/p>\n<p>• Further Travel<\/p>\n<p>• Labor in the Gospel<\/p>\n<p>• The Arrest in Jerusalem<\/p>\n<p>• Voyage and Stay in Rome<\/p>\n<p>• Final Years and Martyrdom<\/p>\n<p class=\"h2\" id=\"FamilyandCulturalBackground\">Family and Cultural Background<\/p>\n<p>Paul was born around <span>AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\n<p>From religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\n<p>Jews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 <span>BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\n<p>Paul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\n<p class=\"h2\" id=\"Education\">Education<\/p>\n<p>Although born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\n<p>While Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (<span>AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\n<p class=\"h2\" id=\"SaulthePersecutor\">Saul the Persecutor<\/p>\n<p>Shortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, <span>niv<\/span>).<\/p>\n<p>At Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\n<p class=\"h2\" id=\"ConversionandCalling\">Conversion and Calling<\/p>\n<p>Paul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. <span>AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\n<p>At that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\n<p class=\"h2\" id=\"PreparationforMinistry\">Preparation for Ministry<\/p>\n<p>Then began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\n<p>At first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\n<p>The end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\n<p class=\"h2\" id=\"SentOutfromAntioch\">Sent Out from Antioch<\/p>\n<p>The church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\n<p>Barnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\n<p>Beginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\n<p class=\"h2\" id=\"TravelingwithBarnabas\">Traveling with Barnabas<\/p>\n<p>Arriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\n<p>Paul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\n<p>Paul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\n<p>The success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\n<p>It was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\n<p>After making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\n<p class=\"h2\" id=\"TheCouncilofJerusalem\">The Council of Jerusalem<\/p>\n<p>The Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\n<p>The church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (<span>AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\n<p>After this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, <span>rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, <span>rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\n<p>Later, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\n<p class=\"h2\" id=\"FurtherTravel\">Further Travel<\/p>\n<p>Paul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\n<p>Beginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\n<p>It is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\n<p>Philippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\n<p>At Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\n<p>Paul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\n<p>The Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\n<p>In Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from <span>AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\n<p>Accompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\n<p class=\"h2\" id=\"LaborintheGospel\">Labor in the Gospel<\/p>\n<p>A Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\n<p>Paul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\n<p>The work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\n<p>During his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (<span>AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\n<p>After his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (<span>AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\n<p>The time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about <span>AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\n<p>A three-month winter stay in Corinth (<span>AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\n<p class=\"h2\" id=\"TheArrestinJerusalem\">The Arrest in Jerusalem<\/p>\n<p>Paul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\n<p>The travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring <span>AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\n<p>Parting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\n<p>In Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\n<p>Paul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of <span>AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\n<p>The whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\n<p>This meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (<span>AD<\/span> 56, vv 10-11).<\/p>\n<p>In the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\n<p class=\"h2\" id=\"VoyageandStayinRome\">Voyage and Stay in Rome<\/p>\n<p>To plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (<span>AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\n<p>Luke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of <span>AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\n<p>Luke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in <span>AD<\/span> 61.<\/p>\n<p class=\"h2\" id=\"FinalYearsandMartyrdom\">Final Years and Martyrdom<\/p>\n<p>It is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (<em>Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\n<p>If Paul went to Spain, he may have been there when Rome was burned on July 19, <span>AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (<span>AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\n<p>From here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (<span>AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\n<p>It was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\n<p>The apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, <span>rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\n<p>Nothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of <span>AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, <span>rsv<\/span>).<\/p>","content_en":"<h3>PAUL, T<span>he Apostle<\/span><\/h3>\n<p>Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles.<\/p>\n<p>Preview<\/p>\n<p>• Family and Cultural Background<\/p>\n<p>• Education<\/p>\n<p>• Saul the Persecutor<\/p>\n<p>• Conversion and Calling<\/p>\n<p>• Preparation for Ministry<\/p>\n<p>• Sent Out from Antioch<\/p>\n<p>• Traveling with Barnabas<\/p>\n<p>• The Council of Jerusalem<\/p>\n<p>• Further Travel<\/p>\n<p>• Labor in the Gospel<\/p>\n<p>• The Arrest in Jerusalem<\/p>\n<p>• Voyage and Stay in Rome<\/p>\n<p>• Final Years and Martyrdom<\/p>\n<p class=\"h2\" id=\"FamilyandCulturalBackground\">Family and Cultural Background<\/p>\n<p>Paul was born around <span>AD<\/span> 10, a Jew in a family of Pharisees (Acts 23:6) of the tribe of Benjamin (Phil 3:5) in Tarsus of Cilicia (Acts 9:11; 21:39; 22:3), a center of commerce and learning that embraced the Hellenistic spirit and Roman politics. It was a city of which he could be proud (21:39). His parents named him Saul, perhaps after the first king of Israel, who was also a Benjaminite (1 Sm 11:15; Acts 13:21), but Acts 13:9 notes that he “was also called Paul.” He uses the Roman name Paul throughout his letters.<\/p>\n<p>From religious parents Paul received knowledge of the Law and Prophets and the Hebrew and Aramaic languages (Acts 21:40; 22:2-3; 23:6; Gal 1:14; Phil 3:5-6). Tarsus, however, was not a Jewish city. Rather, it had a Greek character, being a place where the Greek language was spoken and Greek literature was cultivated. This accounts for Paul’s familiarity with Greek (Acts 21:37), the language of the streets and shops of Tarsus.<\/p>\n<p>Jews were brought to Tarsus, the capital of the Roman province of Cilicia, in 171 <span>BC<\/span> to promote business in the region. At that time Paul’s ancestors were probably given Roman citizenship. Paul inherited from his father both Tarsisian and Roman citizenship, which would prove to be of great value to Paul in his later life as he traveled with the gospel throughout the Roman Empire (Acts 16:37; 22:25-29; 23:27). Paul may have had several brothers and sisters, but Acts 23:16 mentions only one sister, whose son performed a lifesaving act for his uncle.<\/p>\n<p>Paul was a tent maker (Acts 18:3). He may have learned this trade from his father, or he may have selected it as a means of self-support, as was the custom of those in rabbinical training. Tarsus was well known for the goat’s-hair cloth called cilicium. It was the weaving of this cloth and the fashioning of it into tents, sails, awnings, and cloaks that gave Paul his economic independence during his apostolic ministry (Acts 18:3; 20:34; 28:30; 2 Cor 11:9; 1 Thes 2:9; 2 Thes 3:8).<\/p>\n<p class=\"h2\" id=\"Education\">Education<\/p>\n<p>Although born in Tarsus, Paul testified to the Jews in Jerusalem that he had been brought up in this city and studied under Gamaliel (Acts 22:3). It is not clear when Paul was first brought to Jerusalem, but it is likely that sometime between the ages of 13 and 20 he began his formal rabbinical studies. His teacher, Gamaliel, was the grandson of Hillel, founder of a Pharisaic school whose teachings run through the Talmudic writings to this day. This is the same Gamaliel whose wisdom persuaded the Sanhedrin to spare the lives of Peter and the apostles (5:33-40). No doubt, it was while studying under Gamaliel in Hillel’s school that Paul began to advance in Judaism beyond many Jews of his own age and became extremely zealous for the traditions of his fathers (Gal 1:14). Perhaps then also Paul began to experience the struggles with the law he would later describe in Romans 7.<\/p>\n<p>While Paul was studying the Jewish law in Jerusalem, Jesus was working as a carpenter in Nazareth. Then Jesus gathered the disciples who would one day be Paul’s coworkers in the gospel, fulfilled his ministry, and accomplished redemption on the cross of Calvary (<span>AD<\/span> 30). Christ’s resurrection gave birth to the church, which was baptized in the Holy Spirit at the Feast of Pentecost in Jerusalem.<\/p>\n<p class=\"h2\" id=\"SaulthePersecutor\">Saul the Persecutor<\/p>\n<p>Shortly after these world-changing events, the members of certain synagogues in Jerusalem, including the Cilician synagogue, that of Paul’s native land (Acts 6:9), could not withstand the wisdom and spirit (v 10) of a member of the church in Jerusalem named Stephen (vv 5, 8). They accused him of blasphemy before the Sanhedrin (vv 11-15) and after his eloquent defense (7:1-53) dragged him out of the city, where he was stoned to death. He became the first Christian martyr. The record does not fully reveal the role Paul played in these proceedings, but we know that he was present and prominent because the witnesses against Stephen, who were required to throw the first stones in the execution, “laid their clothes at the feet of a young man called Saul [Paul]” (v 58, <span>niv<\/span>).<\/p>\n<p>At Stephen’s trial, Paul heard Stephen’s historical method of defense, and he later used it himself at Antioch of Pisidia (Acts 13:16-41). He witnessed the man with the face of an angel (6:15), full of the Holy Spirit, looking above and proclaiming “the heavens opened, and the Son of man standing at the right hand of God” (7:56). Stephen’s death initiated the events that would culminate in Paul’s conversion and commission as the apostle to the Gentiles. But at that time Paul was a leader of the oppressors of the church. He breathed threats and murder against the disciples of the Lord (9:1); he persecuted the church of God and tried to destroy it (Gal 1:13) by imprisoning Christians, both male and female (Acts 22:4), in many cities.<\/p>\n<p class=\"h2\" id=\"ConversionandCalling\">Conversion and Calling<\/p>\n<p>Paul had obtained letters from the high priest in Jerusalem to the synagogues in Damascus authorizing him to arrest the believers there and bring them to Jerusalem for trial (Acts 9:1-2). Paul traveled to Damascus for this purpose. Then, on the outskirts of the city, came the event that was to transform this law-keeping persecutor of Jesus Christ and blasphemous destroyer of the infant church into the chief propagator of the gospel of grace and master builder of the church (1 Cor 3:10; 1 Tm 1:13). This was the occasion of Paul’s conversion (c. <span>AD<\/span> 31–33). It was of such revolutionary and lasting importance that three detailed accounts of it are given in the book of Acts (Acts 9:1-19; 22:1-21; 26:1-23), and many references are given to it in Paul’s own writings (1 Cor 9:1; 15:8; Gal 1:15-16; Eph 3:3; Phil 3:12).<\/p>\n<p>At that time a light from heaven, brighter than the midday sun, shone around Paul and his traveling companions, and they fell to the ground (Acts 26:13-14). Only Paul, however, heard the voice of Jesus instruct him in his commission as a minister and witness to the Gentiles (vv 14-18). Temporarily blinded, Paul was led into Damascus (9:8). There, the disciple Ananias and the Christian community forgave Paul, baptized him, and helped him through the bewildering event of his conversion (vv 10-22). After a short time with the church there, Paul was threatened with death by the Jews to whom he preached Jesus (vv 20-22), but he was protected by the believers and ingeniously delivered from his persecutors (vv 23-25).<\/p>\n<p class=\"h2\" id=\"PreparationforMinistry\">Preparation for Ministry<\/p>\n<p>Then began a period of preparation, which lasted about 13 years. During this time, Paul first was in the desert of Arabia for three years. Here was his opportunity to pray and reflect on Stephen’s defense to the Sanhedrin, the momentous significance of his conversion, the vision he received of Jesus Christ, and the meaning of all this in the light of Jewish theology. Following this, Paul returned to Damascus and then visited Peter in Jerusalem for 15 days (Gal 1:17-18).<\/p>\n<p>At first, the disciples in Jerusalem were afraid of him because they did not believe he was a disciple of Jesus (Acts 9:26), but he was championed by Barnabas and thus accepted by the believers in Jerusalem (vv 27-28). While there, Paul may have heard the oral gospel, a summary of the words and deeds of Jesus, handed down to all converts. This would have included the institution of the Lord’s Supper (1 Cor 11:23-25), specific words of the Lord (Acts 20:35; 1 Cor 7:10; 9:14), the appearances of the resurrected Christ (1 Cor 15:3-8), and the spirit and character of Jesus (2 Cor 10:1; Phil 2:5-8). Paul also preached in Jerusalem, perhaps in the same synagogues in which he had heard Stephen. However, when his life was again threatened by the Jews, the believers sent him away to Tarsus (Acts 9:29-30; Gal 1:21).<\/p>\n<p>The end of Paul’s preparation came when Barnabas went to Tarsus to look for him and bring him to Antioch. By this time Paul had lived for 10 years in Cilicia. Since his conversion, before being sent to Tarsus, he had proclaimed Jesus (Acts 9:20), speaking boldly in the name of the Lord (v 27). There is no reason to think he did otherwise while living among the Gentiles in Cilicia. In fact, his work may have been so effective that he began to attract attention in Antioch. During these years, Paul probably underwent many of the sufferings mentioned in 2 Corinthians 11:24-26. Several scholars think that the ecstatic experience mentioned in 2 Corinthians 12:1-9, with its accompanying thorn in the flesh, also took place before he came to Antioch.<\/p>\n<p class=\"h2\" id=\"SentOutfromAntioch\">Sent Out from Antioch<\/p>\n<p>The church in Antioch had its origins in the persecution fomented by Paul after the death of Stephen. Until they arrived in Antioch, the scattered believers had only spoken the word to Jews (Acts 11:19). It was here that the Gentiles first heard the Good News (v 20), and many became believers (v 21). It is fitting that Paul, the apostle to the Gentiles (Acts 22:21; Rom 11:13), who was as yet unknown by sight to the churches of Judea (Gal 1:22), should appear in Antioch to formally begin the ministry to which he was called (Acts 26:17-18).<\/p>\n<p>Barnabas and Paul stayed with the church in Antioch for a year. Their work there was so blessed that a new name, Christian, was coined to distinguish the believers in Antioch from Gentiles and Jews (Acts 11:26). Hearing of a famine in Judea, the disciples in Antioch determined to send relief to the believers in Judea and did so by Barnabas and Paul (v 30). Such a gift displayed to the Jewish churches the potency of the gospel among the Gentiles. Their mission complete, Barnabas and Paul returned to Antioch with John Mark (12:25), Barnabas’s cousin (Col 4:10).<\/p>\n<p>Beginning from the Day of Pentecost, the work in the gospel had been casual and incidental. Contacts were made in the homes, the marketplace, the streets, synagogues, highways, etc. (Acts 3:1; 5:12, 42; 8:26-29; 10:22). But in Antioch the Holy Spirit initiated a determined effort to evangelize a section of the Roman Empire (13:1-3). By the Holy Spirit’s instructions, the church separated Barnabas and Paul for this work. With the prayers and encouragement of this church, and with John Mark as their assistant, Barnabas and Paul, sent out by the Holy Spirit, sailed for Cyprus (v 4).<\/p>\n\n<p class=\"h2\" id=\"TravelingwithBarnabas\">Traveling with Barnabas<\/p>\n<p>Arriving in Salamis, they preached in the synagogues as they traveled the length of the island to Paphos (Acts 13:5-6). There the Roman proconsul, Sergius Paulus, wanted to hear the word of God (v 7). A magician named Elymas Bar-Jesus tried to prevent the proconsul from believing in Jesus but was stricken with temporary blindness by Paul’s command (vv 8-11). This was the first manifestation in Paul of the signs of an apostle (2 Cor 12:12). From then on, the name Paul, not Saul, is used in Luke’s record of the Acts of the Apostles (Acts 13:9), and Paul replaced Barnabas as the leader of the party. So “Paul and his company” set sail from Paphos and arrived in Perga of Pamphylia (v 13). John Mark deserted them at Perga and returned to his home in Jerusalem (v 13). This caused discord (15:39), but Paul and Mark were later reconciled (Col 4:10; 2 Tm 4:11).<\/p>\n<p>Paul’s travels with the gospel now continued through the Roman province of Asia, specifically in the southern portion of Galatia, the areas of Pamphylia, Pisidia, and Lycaonia. The coastal area where the party landed is a hot, malarial region. It is thought that Paul contracted malaria there and so traveled inland through the mountains to the 4,000-foot- (1,219.2-meter-) high tablelands. Such a journey would have been full of dangerous rivers and bandits (2 Cor 11:26), but Paul was well cared for by the Galatian highlanders when he arrived (Gal 4:13-15) and was rewarded with a warm reception to his message (Acts 13:48-49).<\/p>\n<p>Paul and Barnabas were asked to speak at the synagogue of Antioch in Pisidia (Acts 13:15), and Paul delivered a discourse full of the characteristics of the gospel he would later record in his letters to the churches (vv 16-41). He was invited to speak the next week (v 42); nearly the whole city gathered together to hear the word of God (v 44). This stirred up jealousy in the Jews who opposed Paul’s words (v 45), causing the apostles’ dramatic turn to the Gentiles (vv 46-47). Many Gentiles in Antioch believed and spread the word throughout the region, but Paul and Barnabas were forced out and went to Iconium in Lycaonia (vv 48-51).<\/p>\n<p>The success in Antioch was duplicated in Iconium as was the Jews’ opposition (Acts 14:1), and the apostles fled from the threat of a stoning to Lystra and Derbe in Lycaonia (vv 5-6). In Lystra the signs of an apostle were again seen when Paul healed a man who had been crippled since birth (vv 8-10). The idolatrous citizens of the town, however, primed by the popular belief that Jupiter, accompanied by Mercury, had once visited their region, worshiped Paul and Barnabas as these deities (vv 11-13). Even the convincing words of Paul, whom they mistook for Mercury, hardly restrained the crowds from offering a sacrifice (vv 14-18).<\/p>\n<p>It was in Lystra that Paul was first given a taste of the same medicine he had once administered to Christians. The Jews stoned him, dragged him out of the city, and left him for dead (Acts 14:19). Timothy (16:1-3) may have been among the new disciples surrounding Paul as he lay outside the gate (14:20). Timothy was Paul’s son in the faith (1 Cor 4:17; 1 Tm 1:2), eyewitness to his suffering (2 Tm 3:10-11), faithful companion, and fellow worker (Acts 19:22; 20:4; Rom 16:21; 1 Thes 3:2). The next day Barnabas and Paul went on to Derbe (Acts 14:20).<\/p>\n<p>After making many disciples in Derbe, the apostles retraced their steps through Lystra, Iconium, and Antioch of Pisidia, strengthening and encouraging the new believers and appointing elders in each church (Acts 14:21-23). Arriving again in Perga, they sailed back to Antioch of Syria, where they reported to the church the wonderful news that God had opened a door of faith for the Gentiles (vv 25-27).<\/p>\n<p class=\"h2\" id=\"TheCouncilofJerusalem\">The Council of Jerusalem<\/p>\n<p>The Jews, who had dogged the steps of Paul and Barnabas throughout Galatia, followed on their heels to bewitch the Gentiles there, convincing them to desert the grace of Christ and submit to the Jewish law (Gal 1:6; 3:1). Shortly after the apostles’ return to Antioch, Judaizers came from Judea to Antioch, teaching salvation by the law (Acts 15:1). This began the war against the gospel of grace, which Paul preached.<\/p>\n<p>The church in Antioch sent Paul, Barnabas, and others to Jerusalem to settle the controversy of the law versus grace with the apostles and elders there (<span>AD<\/span> 49, Acts 15:2). Along the way to Jerusalem they spread the news of the conversion of the Gentiles. This brought great joy to the believers (v 3). Such joy was not shared by some in Jerusalem, who in the first meeting of the council said that the Gentiles should be ordered to keep the law of Moses (v 5).<\/p>\n<p>After this meeting, Paul and Barnabas met privately with Peter, John, and James (Gal 2:1-10) and explained the gospel they had been preaching to the Gentiles. These three leaders of the church in Jerusalem saw the grace that had been given to Paul to bring the gospel to the Gentiles and extended to him the “right hand of fellowship.” This private meeting seems to have decided the question of compliance to the Jewish law because in the next general meeting Peter said, “We believe that we shall be saved through the grace of the Lord Jesus” (Acts 15:11, <span>rsv<\/span>), and James reached the decision that “we should not trouble those of the Gentiles who turn to God” (Acts 15:19, <span>rsv<\/span>). This was a great victory for Paul and Barnabas, and the news was received with rejoicing by the church in Antioch (vv 30-35).<\/p>\n<p>Later, Peter visited Antioch and freely associated with the Gentile believers as he had timidly done in Cornelius’s house (Acts 10:28). This continued until “certain men came from James.” Their presence brought fear to Peter, clouding the light of the gospel of grace, and causing him to separate himself from the Gentiles. Peter’s action influenced others, including Barnabas, to do the same (Gal 2:12-13). Paul rose to the challenge of this serious crisis, confronted Peter publicly, and charged him with Judaizing and hypocrisy (v 14). Paul won the battle and rescued Peter and Barnabas with eloquent words on justification by faith (vv 15-21), but the Judaizers had resumed their war. From this time on, they did not rest; rather, they tormented and persecuted Paul all over the world. But the apostle did not submit to them for a moment. He was engaged in the fight of his life, so that the truth of the gospel might remain with the Gentile believers (v 5).<\/p>\n<p class=\"h2\" id=\"FurtherTravel\">Further Travel<\/p>\n<p>Paul wanted to visit the new believers and see how they were doing. So he proposed to Barnabas that they return to the cities where they had previously preached about Jesus (Acts 15:36). Barnabas wanted to take John Mark with them, but Paul would not take him since he had deserted them during their earlier journey (13:13). This sharp disagreement ended Barnabas’s association with Paul (15:37-39). Silas, a leader among the brothers in Jerusalem (v 22), accompanied Paul as he set out by land through Syria and Cilicia, strengthening the churches (vv 40-41).<\/p>\n<p>Beginning from Derbe in Galatia, Paul and Silas revisited the churches Paul had established with Barnabas. While in Lystra, they were joined by Timothy (Acts 16:1-3). The apostles delivered to these young churches the letter drafted by the elders and apostles in Jerusalem concerning the observance of the law (15:23-29), thus strengthening and increasing them (16:4-5).<\/p>\n<p>It is likely that Ephesus, a major city in the Roman province of Asia, was the party’s main objective for the advancement of the gospel, but they were “forbidden by the Holy Spirit to speak the word in Asia” (Acts 16:6). Then they attempted to turn north and enter the region of Bithynia, “but the Spirit of Jesus did not allow them” (v 7). In this way they were forced by God to continue straight westward to Troas on the Aegean Sea, where Luke joined them (“we” in v 10), and Paul had a vision in which he was called out of Asia into Macedonia (vv 8-9). Paul and his party immediately crossed by boat into Europe (v 11) where they carried the gospel to Philippi, Thessalonica, Berea, Athens, and Corinth.<\/p>\n<p>Philippi was a Roman colony and military outpost where there were few Jews, so Paul went to a place by the river where the local Jews prayed. He spoke to some women there, notably Lydia, who believed and with her household was baptized (Acts 16:12-15), beginning the first church in Europe. Paul cast a spirit of divination out of a girl in Philippi, and as a result he and Silas were jailed (vv 16-24). The events of their night in jail made the jailer a believer in God (vv 25-34), and he and his family were added to the church in Philippi, which met in Lydia’s home (v 40). When Paul disclosed his Roman citizenship, he was released and was asked to leave the city (vv 35-39).<\/p>\n<p>At Thessalonica the Jews, aroused to jealousy by the success of Paul’s gospel message, raised a mob to search for the apostles. They complained to the city authorities that the people “who have turned the world upside down have come here also” and accused the apostles of “saying that there is another king [besides Caesar], Jesus” (Acts 17:5-7).<\/p>\n<p>Paul and Silas quickly left Thessalonica by night and arrived in Berea, a city thereafter distinguished by its citizens who eagerly and thoughtfully received the gospel (Acts 17:10-12). The Thessalonian Jews did not rest but trailed Paul to Berea to incite the crowds. The believers then sent Paul away to Athens, while Silas and Timothy stayed behind (vv 13-15).<\/p>\n<p>The Athenians called Paul a babbler but let him air his views before the Areopagus. Paul’s speech there was alive with his broad knowledge. He alluded to Greco-Roman philosophy (Acts 17:27), poetry (v 28), sculpture (vv 25, 29), architecture (v 24), and religion while proclaiming the existence of an “unknown god” (v 23). But he was rudely cut short by scoffing and indifference when he mentioned the resurrection (v 32). Paul’s words delighted the minds of many but influenced the wills of few, so when he arrived in Corinth, he determined not to proclaim the mystery of God in lofty words of wisdom so that the believers’ faith would not rest on human wisdom but on the power of God (1 Cor 2:1-5).<\/p>\n<p>In Corinth Paul met Aquila and Priscilla (Acts 18:2-3), Roman Jews with whom he lived and worked as a tent maker and who would become prominent among the churches (Acts 18:26; Rom 16:3; 1 Cor 16:19; 2 Tm 4:19). He stayed in Corinth 18 months from <span>AD<\/span> 50 to 51, raising up a church (Acts 18:11) on the strength of a vision from God (vv 9-10) and in spite of the attacks of the Jews (vv 12-17). Paul wrote the first and second letters to the Thessalonians from Corinth to establish the believers in a holy, industrious life (1 Thes 3:13; 5:23; 2 Thes 3:7-12) in hope of the second coming of Jesus Christ (1 Thes 4:15-18; 2 Thes 2:1ff.).<\/p>\n<p>Accompanied by Priscilla and Aquila, Paul sailed from Corinth for Syria. He left his fellow workers in Ephesus, sailed to Caesarea, briefly visited Jerusalem, and returned to Antioch (Acts 18:18-22). Paul stayed in Antioch for awhile but did not remain absent from the field of his labors for long. Alone, he departed from Antioch, went from place to place in Galatia and Phrygia strengthening all the disciples, and eventually arrived in Ephesus (18:23; 19:1).<\/p>\n<p class=\"h2\" id=\"LaborintheGospel\">Labor in the Gospel<\/p>\n<p>A Jew named Apollos had ministered in Ephesus prior to Paul’s arrival and had recently gone over to Corinth (Acts 18:24-28). There Apollos innocently became the cause of such discord (1 Cor 3:3-9) that he left and refused to return even at Paul’s request (16:12). Paul’s earlier visit to Ephesus (Acts 18:19-20), Apollos’s ministry, and the presence of Priscilla and Aquila had prepared Ephesus for the apostle’s preaching of the gospel of Christ.<\/p>\n<p>Paul began his work in Ephesus by setting straight some ill-informed disciples of John the Baptist (Acts 19:1-7). He then spent three months preaching at the local synagogue until members of the congregation “spoke evil of the Way” (v 9). Paul then took the disciples and continued his arguments on the neutral ground of Tyrannus’s school (vv 8-9), where Jews and Greeks were free to come. He continued there for two years and “all the residents of Asia, both Jews and Greeks, heard the word of the Lord” (v 10).<\/p>\n<p>The work in Ephesus was a great success (Acts 19:10, 20, 26). Paul enjoyed an open door for effective work (1 Cor 16:9), bolstered by extraordinary miracles (Acts 19:11-17), a public burning of valuable books of sorcery (vv 18-19), and the assistance of friendly officials from the province of Asia (v 31). There were also many adversaries (1 Cor 15:32; 16:9), especially among the artisans associated with the temple of Diana. Paul’s ministry had hurt their trade to the extent that they were incited to riot (Acts 19:23-41). Paul had intended to stay in Ephesus until Pentecost (1 Cor 16:8), but this tumult seems to have hastened his departure (Acts 20:1).<\/p>\n<p>During his stay in Ephesus, the household of Chloe sent word to Paul from Corinth that there were divisions in the church there (1 Cor 1:10-13). This report generated a flurry of letters and travels. Paul wrote a letter, which is now lost, to this church (5:9). The church in Corinth wrote a letter (7:1) and sent messengers to Paul (16:17), and Paul sent Timothy to them (4:17; 16:10). Paul then wrote 1 Corinthians (<span>AD<\/span> 53) and sent it by Titus, who was to meet him in Troas to report the results (2 Cor 2:12-13).<\/p>\n<p>After his hasty exit from Ephesus, Paul found an open door for the gospel in Troas, but he so longed to hear from Corinth that he pushed on into Macedonia (2 Cor 2:12-13). There he was finally comforted by Titus (7:5-7) and rejoiced at the news of the Corinthians’ repentance, earnestness, longing, and zeal (vv 8-16). From Macedonia Paul wrote 2 Corinthians (<span>AD<\/span> 54), toured northwest to proclaim the good news of Christ in Illyricum (Rom 15:19), and then turned south for Achaia and his third visit to Corinth (Acts 19:21; 20:1-3; 2 Cor 13:1).<\/p>\n<p>The time and place from which Paul wrote his letter to the Galatians is a topic of controversy. Some date it before the council at Jerusalem, about <span>AD<\/span> 45. Others say he wrote it from Corinth at this stage in his history. The latter opinion is the choice of this narrative.<\/p>\n<p>A three-month winter stay in Corinth (<span>AD<\/span> 55–56) produced the Letter to the Romans, which firmly set the benchmark of the gospel for all the ages. Paul had many personal friends in Rome (Rom 16) and had long intended to visit there (1:10-15). His plans were to deliver a collection from the Gentile churches to Jerusalem (Acts 20:35; Rom 15:25-26; 1 Cor 16:1) and then visit Rome (Acts 19:21) on his way to Spain (Rom 15:23-24).<\/p>\n<p class=\"h2\" id=\"TheArrestinJerusalem\">The Arrest in Jerusalem<\/p>\n<p>Paul’s trip from Corinth to Jerusalem was marked by abundant warnings of the danger awaiting him in Jerusalem. The Judaizers’ acrimony toward Paul was common talk everywhere, but all alarms went unheeded (Acts 20:22-24, 38; 21:4, 10-15). However, the request for prayer in Romans 15:30-32 shows that Paul knew he might soon need a divine rescue from the unbelievers in Judea.<\/p>\n<p>The travelers, carrying the collection for Jerusalem, journeyed swiftly in order to reach Jerusalem by Pentecost (Acts 20:16). They proceeded by land from Achaia, through Macedonia, to Philippi in time for the Passover (spring <span>AD<\/span> 56, v 6). Crossing by sea to Troas, they visited the believers there (vv 7-12) and then sailed through the archipelago of the eastern Aegean Sea to Miletus (vv 13-16). From Miletus, Paul sent for the elders of Ephesus, to whom he delivered an impassioned speech containing his own dire warnings for them (vv 17-38).<\/p>\n<p>Parting from them, Paul and his companions set sail to Cos, to Rhodes, and then to Patara, where they changed ships for Phoenicia (Acts 21:1-2). A straight course to Tyre brought them within sight of Cyprus, with its memories of Barnabas and Sergius Paulus (v 3). “Through the Spirit” the disciples in Tyre “told Paul not to go on to Jerusalem” (v 4), but he pressed on to Caesarea, where he and his company stayed with Philip, who had formerly served with the martyred Stephen (21:8; cf. 6:5). In Caesarea, Paul would not be persuaded by an especially dramatic prophecy of his coming arrest (21:10-14).<\/p>\n<p>In Jerusalem the apostolic band stayed with Mnason, an early disciple, and were warmly welcomed by the brothers there (Acts 21:15-17). James and the elders of the church praised God when they heard of the things he had done through Paul among the Gentiles (vv 18-20), and when they received the collection from the churches (24:17). They told Paul of his bad reputation among the thousands of Jewish believers in Jerusalem and urged him to set right the Judaizers’ misrepresentation that he encouraged Jewish Christians to forsake the Mosaic customs (21:21-24). Acts 21:25 shows the Jerusalem elders understood that the Gentiles were under no obligation to Moses; their concern was for Paul to demonstrate that Jewish believers were free to continue their traditional observances.<\/p>\n<p>Paul had kept the Jewish feasts (Acts 20:6), as had Jesus and the early disciples in Jerusalem. He had also cut his hair in a vow at Cenchreae (18:18), so it was a small matter for him, a Jew, to ceremonially purify himself after becoming a Christian, especially if it would undermine the arguments of the Judaizers. To have refused the elders’ request would have lent credence to the Judaizers’ charge. The success of this plan is seen in that it was the Jews from Asia, visiting Jerusalem for the Pentecost feast of <span>AD<\/span> 57, who stirred up trouble for Paul (21:27-29)—not the Judaizers from Jerusalem.<\/p>\n<p>The whole city was aroused by Paul’s persistent persecutors. A violent crowd dragged him out of the temple just as Stephen had once been hauled to his martyrdom. They tried to kill him, but he was rescued by Roman soldiers as the mob cried, “Away with him!”—just as they had done to Jesus (Acts 21:30-36). At this juncture the educational and cultural diversity of Paul’s life came to his rescue. As he was carried for safety to the Roman barracks, he spoke in Greek to the tribune, who had mistaken him for an Egyptian assassin (vv 37-38). Given permission to speak to the crowd, he did so in the Aramaic language then common in Israel (vv 39-40). The hushed crowd eagerly heard Paul’s defense until he uttered the word “Gentiles.” At this, the crowd resumed its threatening and violence, and Paul was brought into the barracks (22:1-24). There the Romans prepared to flog him, until Paul revealed that he was not only a Jew from Tarsus but also a freeborn Roman citizen. The tribune was afraid, since he had bound a Roman citizen. Wanting to know the charges against Paul, he brought him to the Sanhedrin (vv 25-30).<\/p>\n<p>This meeting of the Jewish judiciary was shortly reduced to dissension and violence. Paul resorted to tactics justifiable in such a war and hopelessly divided the Sanhedrin on the subject of the resurrection (Acts 23:1-9). Paul again was rescued, this time from the contending factions of the Jewish leadership, and taken to the barracks, where the Lord encouraged him, promising that he would go to Rome (<span>AD<\/span> 56, vv 10-11).<\/p>\n<p>In the meantime 40 Jews entered into a murderous plot against Paul. They vowed not to eat or drink until they had killed the apostle (Acts 23:12-15). They almost succeeded, but with the help of the son of Paul’s sister (v 16), the conspiracy was exposed. For safety, Paul was taken from Jerusalem to Caesarea under guard of 470 soldiers and handed over to the custody of Felix the governor (vv 16-35). Inconclusive hearings before Felix (Acts 24), his successor, Festus (25:1-12), and King Agrippa (25:23–26:32) occupied Paul in his two years of imprisonment in Caesarea. Festus, wanting to please the Jews, suggested that Paul be returned to Jerusalem for trial, but Paul knew the murderous intent of his accusers and again utilized his Roman citizenship by making a dramatic appeal to Caesar (25:9-12).<\/p>\n<p class=\"h2\" id=\"VoyageandStayinRome\">Voyage and Stay in Rome<\/p>\n<p>To plead his case at Caesar’s court, Paul and his companions, Aristarchus and Luke, were taken on a perilous voyage (<span>AD<\/span> 58, Acts 27:1–28:16). Their passage by ship from Caesarea to Rome is one of the most remarkable on record. Luke’s detailed account is a treasure of information on ancient ships, navigation, and seamanship. It is also a beautiful portrait of a heroic and dignified apostle Paul, the gospel’s ambassador in chains (Eph 6:20), who with the guidance and assurance of his God (Acts 27:23-26), led the 276 people on board to safety (v 37).<\/p>\n<p>Luke traces the voyage stage by stage through every crisis, with a change of ship at Myra, delay at Fair Havens on Crete, and the shipwreck on Malta. Finally, in the spring of <span>AD<\/span> 59, they arrived at Puteoli, Italy, and made their way to Rome, welcomed by the believers along the Appian Way (Acts 28:13-16).<\/p>\n<p>Luke provided a peaceful denouement to the Acts, notwithstanding the fact that the apostle was an imperial prisoner of Caesar Nero. Paul lived by himself in his own house, chained to a Roman guard (Acts 28:16, 30). There he received the local Jewish leaders—to calm any misgivings they may have had about him and, at the same time, to convince them about Jesus. His efforts had mixed success (vv 17-28). During Paul’s two or more years in Rome, the Judaizers seem to have withdrawn, only to be replaced by the peril of Eastern Gnosticism. This is seen in Paul’s letters to the Philippians, Colossians, and Ephesians, and to Philemon, all written at this time. It is unlikely that Paul’s accusers appeared in Rome to bring formal charges before Caesar, so Paul was probably released in <span>AD<\/span> 61.<\/p>\n<p class=\"h2\" id=\"FinalYearsandMartyrdom\">Final Years and Martyrdom<\/p>\n<p>It is here assumed that the Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are truly Paul’s work. Only through them can the probable course of events in Paul’s final years be traced. Romans 15:28 shows that Paul intended to deliver the collection to Jerusalem and then to “set out by way of you [Rome] to Spain.” The arrest and imprisonment in Jerusalem not only destroyed these plans but also extracted five precious years from the prime of a most productive life. Although Clement of Rome implied that Paul did fulfill his desire to go to Spain (<em>Clement to the Corinthians<\/em> 5), it is certain that the daily pressure of Paul’s anxious care for all the churches (2 Cor 11:28) did not abate.<\/p>\n<p>If Paul went to Spain, he may have been there when Rome was burned on July 19, <span>AD<\/span> 64. Tradition says that Paul traveled as far as Britain, but there is no evidence to confirm this. Returning east, he left Titus in Crete (Ti 1:5) and traveled through Miletus, south of Ephesus, where he left Trophimus sick (2 Tm 4:20). Traveling toward Macedonia, Paul visited Timothy in Ephesus (1 Tm 1:3). On the way, Paul left his cloak and books with Carpus in Troas (2 Tm 4:13). This indicates that he intended to return there for his possessions. From Macedonia Paul wrote his loving yet apprehensive first letter to Timothy (<span>AD<\/span> 62–64). He had decided to spend the winter in Nicopolis (Ti 3:12), northwest of Corinth on the Adriatic Sea, but was still in Macedonia when he wrote his letter to Titus. This letter is similar to 1 Timothy, yet with a somewhat harsher tone. In it is a final glimpse of the eloquent and zealous Apollos (Ti 3:13), who is still in association with Paul 10 or more years after his first appearance in Ephesus (Acts 18:24).<\/p>\n<p>From here Paul’s path is obscure. He may have wintered in Nicopolis, but he did not return to Troas for his winter cloak (2 Tm 4:13). At some point he was arrested by the Romans, because he spent a winter in Rome’s Mamertine Prison, suffering from the cold in that rock cell before he wrote his second letter to Timothy (<span>AD<\/span> 66–67). He may have been anticipating the coming winter when he requested that Timothy bring his cloak (vv 13, 21). It is possible that the charges against Paul were related to the burning of Rome; this is unknown. It was, however, now “illegal” to be a Christian since the “new religion” was no longer protected by Roman law as being part of Judaism (which was a legalized, recognized religion by Roman law).<\/p>\n<p>It was dangerous to be associated with Paul at this time. Many deserted him (2 Tm 4:16), including all his coworkers in Asia (1:15) and Demas, who loved the world (4:10). Only Luke, the physician and author of Luke and Acts, was with him when he wrote his second letter to Timothy (v 11). Faithful believers still in hiding in Rome were also in contact with the apostle (1:16; 4:19, 21). He told Timothy to come to him in Rome and bring Mark also (4:11). Apparently Timothy did come and was imprisoned (Heb 13:23). Paul’s request for the books and parchments (2 Tm 4:13) discloses that he was reading and studying the Scripture to the end.<\/p>\n<p>The apostle Paul had two hearings before Caesar Nero. At his first defense only the Lord stood by him (2 Tm 4:16). There he not only pleaded his own cause but also that of the gospel, still longing that all the Gentiles would hear its message. Perhaps no decision was made, and thus he was “rescued from the lion’s mouth” (v 17). Though he knew he would soon die, he was not afraid, but was assured that the Lord would give him a crown of righteousness on the last day (v 8). Finally, the apostle himself recorded his seminal encouragement to all believers: “The Lord be with your spirit. Grace be with you” (v 22, <span>rsv<\/span>). After this, the Scripture is silent regarding Paul.<\/p>\n<p>Nothing is known of Paul’s second hearing but that it resulted in the sentence of capital punishment. History does not record Paul’s end. Nero died in the summer of <span>AD<\/span> 68, so Paul was executed before that date. As a Roman citizen, he must have been spared the lingering torture that had recently been suffered by his fellow martyrs. Tradition says that he was decapitated by the sword of an imperial headsman on the Ostian Road just outside of Rome, and buried nearby. This fulfilled Paul’s desire “to depart and be with Christ, for that is far better” (Phil 1:23, <span>rsv<\/span>).<\/p>","summary_ro":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","summary_en":"PAUL, The Apostle Prominent leader of the first-century church; apostle to the Gentiles; author of 13 NT epistles. Preview • Family and Cultural Background • Education • Saul the Persecutor • Conversion and Calling • Preparation for Ministry • Sent Out from Antioch • Traveling with Barnabas • The Council of Jerusalem • Further Travel • Labor in the Gospel • The Arrest in Jerusalem • Voyage and Stay in Rome • Final Years and Martyrdom Family and Cultural Background Paul was born around AD 10, ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57356,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:13","title_en":"Study Note: Romani 11:13","content_ro":"<p><strong>11:13-14<\/strong> <em>you Gentiles:<\/em> Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • <em>I stress this:<\/em> Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultimately lead to salvation for Jews as well.<\/p>","content_en":"<p><strong>11:13-14<\/strong> <em>you Gentiles:<\/em> Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • <em>I stress this:<\/em> Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultimately lead to salvation for Jews as well.<\/p>","summary_ro":"11:13-14 you Gentiles: Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • I stress this: Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultim...","summary_en":"11:13-14 you Gentiles: Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • I stress this: Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultim...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84982,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:13","title_en":"Study Note: Romani 11:13","content_ro":"<p><strong>11:13-14<\/strong> <em>you Gentiles:<\/em> Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • <em>I stress this:<\/em> Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultimately lead to salvation for Jews as well.<\/p>","content_en":"<p><strong>11:13-14<\/strong> <em>you Gentiles:<\/em> Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • <em>I stress this:<\/em> Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultimately lead to salvation for Jews as well.<\/p>","summary_ro":"11:13-14 you Gentiles: Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • I stress this: Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultim...","summary_en":"11:13-14 you Gentiles: Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • I stress this: Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultim...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112608,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:13","title_en":"Study Note: Romani 11:13","content_ro":"<p><strong>11:13-14<\/strong> <em>you Gentiles:<\/em> Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • <em>I stress this:<\/em> Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultimately lead to salvation for Jews as well.<\/p>","content_en":"<p><strong>11:13-14<\/strong> <em>you Gentiles:<\/em> Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • <em>I stress this:<\/em> Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultimately lead to salvation for Jews as well.<\/p>","summary_ro":"11:13-14 you Gentiles: Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • I stress this: Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultim...","summary_en":"11:13-14 you Gentiles: Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • I stress this: Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultim...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140234,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:13","title_en":"Study Note: Romani 11:13","content_ro":"<p><strong>11:13-14<\/strong> <em>you Gentiles:<\/em> Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • <em>I stress this:<\/em> Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultimately lead to salvation for Jews as well.<\/p>","content_en":"<p><strong>11:13-14<\/strong> <em>you Gentiles:<\/em> Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • <em>I stress this:<\/em> Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultimately lead to salvation for Jews as well.<\/p>","summary_ro":"11:13-14 you Gentiles: Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • I stress this: Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultim...","summary_en":"11:13-14 you Gentiles: Paul addresses the Gentile Christians in Rome with the practical goal of rebuking them for thinking too highly of themselves (11:20), especially in relation to their Jewish brothers and sisters. He shows that their enjoyment of salvation depends entirely on God’s kindness (11:22) and that God’s final goal is to stimulate repentance among the Jews (11:23). • I stress this: Paul devoted himself to the conversion of Gentiles because he knew that their salvation would ultim...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67907,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95533,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123159,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150785,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":12403,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Flesh","title_en":"Flesh","content_ro":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","content_en":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","summary_ro":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","summary_en":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":57357,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:15","title_en":"Study Note: Romani 11:15","content_ro":"<p><strong>11:15<\/strong> The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase <em>their rejection<\/em> likely means God’s rejection of the unbelieving Jews. • <em>Their acceptance<\/em> then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase <em>life for those who were dead<\/em> could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the dead that occurs when Christ returns in glory (see, e.g., 1 Thes 4:13-18).<\/p>","content_en":"<p><strong>11:15<\/strong> The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase <em>their rejection<\/em> likely means God’s rejection of the unbelieving Jews. • <em>Their acceptance<\/em> then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase <em>life for those who were dead<\/em> could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the dead that occurs when Christ returns in glory (see, e.g., 1 Thes 4:13-18).<\/p>","summary_ro":"11:15 The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase their rejection likely means God’s rejection of the unbelieving Jews. • Their acceptance then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase life for those who were dead could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the de...","summary_en":"11:15 The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase their rejection likely means God’s rejection of the unbelieving Jews. • Their acceptance then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase life for those who were dead could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the de...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84983,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:15","title_en":"Study Note: Romani 11:15","content_ro":"<p><strong>11:15<\/strong> The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase <em>their rejection<\/em> likely means God’s rejection of the unbelieving Jews. • <em>Their acceptance<\/em> then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase <em>life for those who were dead<\/em> could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the dead that occurs when Christ returns in glory (see, e.g., 1 Thes 4:13-18).<\/p>","content_en":"<p><strong>11:15<\/strong> The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase <em>their rejection<\/em> likely means God’s rejection of the unbelieving Jews. • <em>Their acceptance<\/em> then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase <em>life for those who were dead<\/em> could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the dead that occurs when Christ returns in glory (see, e.g., 1 Thes 4:13-18).<\/p>","summary_ro":"11:15 The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase their rejection likely means God’s rejection of the unbelieving Jews. • Their acceptance then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase life for those who were dead could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the de...","summary_en":"11:15 The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase their rejection likely means God’s rejection of the unbelieving Jews. • Their acceptance then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase life for those who were dead could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the de...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112609,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:15","title_en":"Study Note: Romani 11:15","content_ro":"<p><strong>11:15<\/strong> The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase <em>their rejection<\/em> likely means God’s rejection of the unbelieving Jews. • <em>Their acceptance<\/em> then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase <em>life for those who were dead<\/em> could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the dead that occurs when Christ returns in glory (see, e.g., 1 Thes 4:13-18).<\/p>","content_en":"<p><strong>11:15<\/strong> The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase <em>their rejection<\/em> likely means God’s rejection of the unbelieving Jews. • <em>Their acceptance<\/em> then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase <em>life for those who were dead<\/em> could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the dead that occurs when Christ returns in glory (see, e.g., 1 Thes 4:13-18).<\/p>","summary_ro":"11:15 The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase their rejection likely means God’s rejection of the unbelieving Jews. • Their acceptance then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase life for those who were dead could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the de...","summary_en":"11:15 The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase their rejection likely means God’s rejection of the unbelieving Jews. • Their acceptance then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase life for those who were dead could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the de...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140235,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:15","title_en":"Study Note: Romani 11:15","content_ro":"<p><strong>11:15<\/strong> The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase <em>their rejection<\/em> likely means God’s rejection of the unbelieving Jews. • <em>Their acceptance<\/em> then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase <em>life for those who were dead<\/em> could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the dead that occurs when Christ returns in glory (see, e.g., 1 Thes 4:13-18).<\/p>","content_en":"<p><strong>11:15<\/strong> The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase <em>their rejection<\/em> likely means God’s rejection of the unbelieving Jews. • <em>Their acceptance<\/em> then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase <em>life for those who were dead<\/em> could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the dead that occurs when Christ returns in glory (see, e.g., 1 Thes 4:13-18).<\/p>","summary_ro":"11:15 The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase their rejection likely means God’s rejection of the unbelieving Jews. • Their acceptance then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase life for those who were dead could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the de...","summary_en":"11:15 The context emphasizes God’s role in hardening many Jews (11:7-10), so the phrase their rejection likely means God’s rejection of the unbelieving Jews. • Their acceptance then refers to God’s acceptance of Jews into his Kingdom (see also 14:3 and 15:7). • While the phrase life for those who were dead could refer to the new spiritual life that comes to the Jews as a result of their conversion to Christ (see 6:13), the language more naturally suggests the physical resurrection from the de...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66882,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94508,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122134,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149760,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":40832,"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":68458,"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":96084,"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":123710,"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":12231,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Feasts and Festivals of Israel","title_en":"Feasts and Festivals of Israel","content_ro":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","content_en":"<h3>FEASTS AND FESTIVALS OF ISRAEL<\/h3>\n<p>Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion.<\/p>\n\n<p>In contemporary usage “festival” usually refers to activities extending over a period of time, while “feast” indicates one part of the celebration, often a meal. However, in religious usage, both ancient and modern, the two words are used interchangeably. The ancient Hebrews employed the words <span class=\"hebrew\" lang=\"he\">mo’ed<\/span> (“seasons”) and <span class=\"hebrew\" lang=\"he\">hag<\/span> for their great public celebrations, while feasts of a more private nature were commonly described by the term <span class=\"hebrew\" lang=\"he\">mishteh<\/span><em>.<\/em> The majority of English translations of Scripture do not differentiate between these words.<\/p>\n<p class=\"h2\" id=\"FeastsandTheirFunctions\">Feasts and Their Functions<\/p>\n<p>Each festival places great emphasis on community participation and on the continuity of social or religious tradition, especially where the celebrations are elements of a regular civil or religious calendar. Without community backing, even in a family celebration, no festival can be successful. When there is communal participation, a festival can reinforce the individual and community memory of specific occasions, and can perpetuate that store of recollection over years and generations. Such shared memory has a cohesive effect upon a cooperating community, large or small, and serves to establish the traditions by which the group lives. If the festival commemorates a particular event or celebrates some lofty ideal, that theme becomes more firmly embedded in the minds of the participants by being associated repeatedly with the rites and ceremonies performed. The feasts of the ancient Hebrews had this positive function. The great festivals of their religious calendar commemorated specific occasions when God had reached out in power to intervene for his people or had provided for them in their distress. By celebrating these feasts on a regular basis, the Hebrews continually affirmed that their God had directed their destiny. Their repeated rehearsal of God’s help and love for them reminded them that he was still able to sustain them. Especially in times of hardship, it pointed to the reality of God’s presence and activity among them. Faith sustained by this means furnished an invaluable spiritual dimension to the life of the nation and provided a sense of continuity under divine provision and guidance. Only when corrupt or pagan elements were introduced into festive occasions did this important ingredient of national life begin to lose its vitality.<\/p>\n<p class=\"h2\" id=\"OldTestamentFestivals\">Old Testament Festivals<\/p>\n<h5>General Festivals<\/h5>\n<p>These occasions were surprisingly numerous in Israel, considering the rather austere mode of life reflected in much of the OT. No doubt such celebrations offset or compensated for the hardships and insecurities of existence in the ancient Near East, and the Israelites made the most of every opportunity. A wedding was one of the most obvious occasions for celebration, and it is not surprising that a feast was prepared for the marriage of Rachel and Jacob (Gn 29:22) in which the whole neighborhood participated. Just how long this particular feast lasted is unknown, but some marriage festivals continued for a week, as in the case of the marriage between Samson and the woman of Timnah (Jgs 14:17). Wine that makes glad man’s heart (Ps 104:15) was consumed freely on such occasions.<\/p>\n<p>Birthdays were often observed in a festive spirit, especially where a royal person was concerned (Gn 40:20). Solomon’s dream was commemorated with a feast provided for his servants (1 Kgs 3:15), and when the temple was dedicated, the occasion was celebrated for a full week (8:65). Kings and queens held feasts periodically to mark certain occasions or to express goodwill (cf. Est 1:3; 2:18; 5:4, 14; 7:2, 7; Dn 5:1). Herdsmen traditionally made a feast for the shearing of the first sheep (Dt 18:4).<\/p>\n<h5>Preexilic Festivals<\/h5>\n<p>In addition to the general festivals, which were frequently of a secular nature, communal feasts were prescribed for the Israelites that had a specifically spiritual significance. They were meant to emphasize the activity of God on behalf of his people and to remind them that continued divine blessing depended upon their obedience to his will. The catalog of festivals in Leviticus 23:2 began with an injunction to observe the Sabbath. The seventh day, in which God ceased from creating (Gn 2:3), was holy, though it is difficult to determine the extent to which it was kept until the time of Moses (Ex 20:8-11). From that time on, Sabbath observance stressed refraining from all work so as to commemorate properly God’s own rest from creative activity (31:17) and his deliverance of his people from bondage in Egypt (Dt 5:12-15). Sabbath celebration was the sign of a special relationship between God and the Israelites. During this 24-hour period, even trivial tasks like making a fire (Ex 35:3) or gathering wood (Nm 15:32-33) were prohibited on pain of death. Journeys of any distance also came under the Sabbath ban (Ex 16:29). Special offerings were part of the observance (Nm 28:9-10), and the bread of the Presence was replaced in the tabernacle (Lv 24:5-8). Despite the restrictions on activity, the Sabbath was meant to symbolize a time of happiness and security in the presence of God (cf. Is 58:13-14), since its observance would bring blessing to the individual and to the whole land.<\/p>\n<h6>Festival of the New Moon<\/h6>\n<p>The new moon was a monthly celebration based on the lunar calendar. It was especially appropriate for an agricultural people, since everyone could tell when the moon was new. Special offerings were prescribed for this festival, consisting of a burnt sacrifice, a grain offering, and a drink offering (Nm 28:11-15). In addition, a male goat was sacrificed to God as a sin offering, and trumpet blasts were sounded over the sacrificial offerings as a memorial before God (10:10). The sacrifices prescribed for the new moon festival were significantly greater than those required in Numbers 28:9-10 for the weekly Sabbath.<\/p>\n<p>This lunar feast was popular throughout Israelite history. During the monarchy, the Levites were required to assist the Aaronic priests at the new moon festival, as well as on the Sabbath (1 Chr 23:29-31). The preexilic prophets may well have taken advantage of the large gatherings to give guidance to the people or proclaim prophetic oracles (cf. 2 Kgs 4:23), though to what extent this was done is uncertain. Not everyone found the period of rest and celebration valuable, however, and Amos (Am 8:5) complained about those avaricious Israelites who felt that such observances interfered with the business of making a living. The feast could not be observed when the Judeans were in exile in Babylonia (cf. Hos 2:11), but under Ezra and Nehemiah, its observance was restored (Neh 10:33). In Isaiah 66:22-23 it was related to Israel’s final destiny and was an accepted part of the ordinances for Ezekiel’s ideal temple (Ez 45:17).<\/p>\n<p>The purpose of the festival was to enhance the unity of national life by reminding the Israelites that God’s covenant with their ancestors was permanent and still binding upon the nation. It also stressed the loving nature and providence of a God who could begin such a relationship and carry out his promises with complete faithfulness (cf. Ps 104:19).<\/p>\n<h6>The Festival of Trumpets<\/h6>\n<p>The Festival of Trumpets was celebrated on the first day of the seventh new moon. This month, subsequently named Tishri, was especially holy, and for this reason was governed by certain regulations different from those of ordinary new moon festivals. The trumpets were blown on the first day (Lv 23:24) as the animal and cereal sacrifices were offered. From Numbers 29:2-6 it appears that the offerings required for this particular feast exceeded those prescribed for normal Sabbath sacrifice, but were somewhat less than those required for the regular new moon festival (cf. Nm 28:11). This feast was to be observed as a day of solemn rest and as a holy convocation, and the trumpets were sounded as a triumphant memorial to God’s great provision for his people through the Sinai covenant.<\/p>\n<p>The seventh month was particularly sacred, partly because of its place in the hallowed cycle of sevens, but also because the Day of Atonement (or Yom Kippur) and the Feast of Tabernacles, or Booths (Shelters), occurred during this period. The latter feast followed the Day of Atonement by some five days (Lv 23:33), and its joyful character served to offset somewhat the solemnity of the annual penitential occasion when the nation confessed its collective sins and saw them banished symbolically into the wilderness as the scapegoat was driven from the congregation.<\/p>\n<h6>The Sabbatical Year<\/h6>\n<p>Another festival closely connected with the institution of the Sabbath was the sabbatical year. At the end of each cycle of six years, the following 12 months were observed as a “sabbath of rest for the land.” During this interval, the ground was to lie fallow (Ex 23:11) without any form of cultivation, and whatever sprouted and grew from it naturally was assigned to the poor and needy (Lv 25:6). This provision for the land itself constituted one of the most important ecological principles of Scripture. Like God’s people, the land was holy, and just as they needed to have regular intervals of rest from daily work in order to regain their energy and spiritual vitality through worship, so the ground needed to rest and recuperate from the strain of constant cultivation. The festival reminded the Israelites that the land on which they lived had been given to them by God in fulfillment of his covenant undertaking to provide richly for their physical needs (cf. Dt 8:7-10). To keep the Israelites from experiencing any shortages or other hardships during the Year of Sabbath, God promised that in the year immediately preceding the sabbatical period, the land would bear fruit to suffice for the next three years (Lv 25:21). This assurance was based upon the experience of the wilderness wanderings, when on the sixth day of the week sufficient manna appeared to last through the Sabbath (Ex 16:5).<\/p>\n<p>In this festival period, God’s absolute claim over the land was reaffirmed (cf. Lv 25:23), and the faith of the nation in God’s ability to provide for future needs was reinforced. The provisions that freed the land for a year from agricultural bondage were paralleled in the seventh year of rest by those requiring liberation of slaves and debtors. These underprivileged members of society were to be released from their obligations of servitude. As a result, men and women who had become slaves for one reason or another were given personal liberty (Ex 21:2-6), and under proclamation of the Lord’s release, the provisions applying to debt were rescinded (Dt 15:1-6). The sabbatical year seems to have been a regular part of preexilic Israelite life, although some abuses were noted in Jeremiah 34:8-22. There the prophet took advantage of the opportunity presented to instruct the people in the nature and purpose of the sabbatical year ordinance. He also warned the wayward Judeans that because they had disobeyed the commands of God in denying proper liberty to their slaves, they would have their own freedom taken away in a far more serious manner by being carried captive to Babylonia after seeing their land destroyed. The lesson was not lost upon those who returned from exile, for under the administration of Nehemiah, the Jews bound themselves by a covenant to observe the principle of the sabbatical year (Neh 10:31). This undertaking evidently took its impetus from the reading of the law of Moses at the Feast of Booths (Shelters), which coincidentally occurred at the beginning of the sabbatical year (Neh 8:13-18).<\/p>\n<h6>Jubilee<\/h6>\n<p>Still another feast based on the principle of the sabbath was the Year of Jubilee, or Pentecostal year (Lv 25:8-55; 27:17-24). As the sabbatical year was related to the concept of the seventh day, so the Pentecostal (50th) year marked the completion of a cycle of seven sabbatical years. The commencement of a jubilee year was proclaimed on the Day of Atonement throughout the land by means of trumpet blasts (Lv 25:9). The activities that took place during the Pentecostal year were similar to those prescribed for the sabbatical year. A special feature was that land that had been sold during the preceding 49 years was returned to its original owners, a procedure that sometimes involved financial adjustments. To prevent abuse of the process through opportunism or speculation, the Hebrews were instructed to deal fairly and honestly with one another in the fear of God, who was the real owner of the land (Lv 25:14-17). As with the sabbatical year, God promised to make provision before the jubilee year so that no one would suffer hardship. It was during the Year of Jubilee that those who were slaves in Hebrew households were given their liberty, so that everyone in the land would commence a new cycle of sabbatical years on the same footing, as free persons under God.<\/p>\n<h5>Seasonal Festivals<\/h5>\n<p>Three annual festivals that followed the seasons of the year rather than phases of the moon furnished important occasions for commemorating God’s power and provision in national life. These festivals were designated by the term <span class=\"hebrew\" lang=\"he\">hag<\/span><em>,<\/em> indicating a festival usually observed by some sort of pilgrimage. These three festivals were prescribed in Exodus 23:14-17 and Deuteronomy 16:16, and consisted of the Feast of Passover and Unleavened Bread, the Feast of Weeks (Pentecost), and the Festival of Booths (Tabernacles). On these occasions, all the males of Israel were commanded to make pilgrimage to the sanctuary and celebrate these festivals (Ex 12:14). The Passover and the Feast of Unleavened Bread were originally separate ordinances, but since the latter always followed immediately upon the Passover rite, they naturally blended into a single festival.<\/p>\n<h6>Passover<\/h6>\n<p>The Passover was of supreme theological significance for the Israelites, since it marked one of the most momentous acts of divine intervention in their history, the beginning of their deliverance from bondage in Egypt when, in the final plague, God destroyed the firstborn of the Egyptians but spared those Israelites whose homes had blood smeared on the doorposts (Ex 12:11-30). God commanded that the day was to be observed as a memorial feast (v 14), and the next Passover celebration occurred in the Sinai Desert (Nm 9:1-5). In the Hebrew calendar the Passover festival came in the first month, called Abib in Deuteronomy 16:1, but known after the exile as Nisan (cf. Neh 2:1). The Passover rite took place the 14th evening (Lv 23:5), and this was followed by a seven-day period during which nothing leavened was to be eaten. The principle for removing all leaven from bread was similar to that underlying the draining of blood from animal flesh. Both leaven and blood had quickening power and were to be kept separate as an offering to God. The first and seventh days of this period were marked by a holy assembly, during which the only work permitted was the preparation of food (Ex 12:16). This period when unleavened bread was eaten was described as a festival because it opened the seven-week period of grain harvest (Dt 16:9). During this feast, special burnt sacrifices were offered, followed with a sheaf of newly harvested barley at the Feast of Firstfruits. By NT times the festivals of Passover and Unleavened Bread were well-attended celebrations and were known as the “days of unleavened bread” (Lk 22:1; Acts 12:3). The theme of Israel’s deliverance from the power of Egypt by divine intervention assured the Israelites that God was always ready to act on behalf of a faithful and obedient covenant people. It also reminded them that they had once been slaves (Dt 16:12). In Israelite life the early Passover and Unleavened Bread observances were comparatively simple in character, but during the monarchy more elaborate Passover rituals came into use (cf. 2 Kgs 23:21-23; 2 Chr 35:1-19).<\/p>\n<h6>Pentecost<\/h6>\n<p>The second great festival, Pentecost (or Weeks) lasted one day only and was observed on the 50th day after the newly harvested barley sheaf had been waved before the Lord at the end of the Feast of Unleavened Bread (Dt 16:9-12). The festival marked the end of the barley harvest and the beginning of the wheat harvest, the beginning of the period when firstfruits could be offered (cf. Ex 23:16; 34:22; Nm 28:26). The feast day was marked by the presentation of two wheat-flour loaves along with sacrifices of seven lambs, two rams, and a bull (Lv 23:15-20). Freewill gifts to God were presented to reflect gratitude for his blessings, and the entire occasion was one of communal rejoicing (Dt 16:10-11). Since Pentecost was essentially a harvest festival (Ex 23:16), the Israelites were called on to recognize that they depended entirely upon God for their material prosperity. In Deuteronomy 26, specific instructions were given for the ritual of presenting firstfruits from the harvest. It comprised a great confession of faith set within the framework of Israel’s history, and it recounted God’s deliverance of the nation from Egyptian oppression and his provision of a land that could amply supply the needs of his people.<\/p>\n<h6>Festival of Tabernacles<\/h6>\n<p>This festival, known variously as the Feast of Booths, Tabernacles, Shelters (Lv 23:34; Dt 16:13), or Ingathering (Ex 34:22), was the third great occasion that all Hebrew males were required to observe annually. It began on the 15th day of the seventh month (Tishri), shortly after the observance of the Day of Atonement, which fell on the 10th day. The Feast of Booths lasted for one week and involved pilgrimage. It was associated initially with the end of the year (Ex 34:22), when the agricultural work had been completed. The first day was marked by a symbolic cessation from all activity, after which burnt offerings were presented to the Lord. The eighth day was also one on which the congregation of Israel abstained from manual work and again offered burnt sacrifices. Leviticus 23:39-43 furnished details for the rituals that gave the festival its special name of booths or shelters or tabernacles. The fruit of “goodly trees” was to be gathered on the first day of the feast, along with palm fronds, willow branches, and boughs from trees in full leaf. From these, rough shelters or booths were to be constructed in which the people lived for the week of the feast. Every seventh year the observances were marked by a public recital of the covenant provisions to which the Israelites under Moses had committed themselves, a procedure designed to keep fresh in their minds the obligations as well as the blessings of the covenant relationship. A particularly significant observance of the Feast of Tabernacles took place in the time of Ezra, when the Judean community returned from Babylon—a celebration of a kind unknown for centuries (Neh 8:13-18). From the context it appears that observance of the feast had lapsed during the monarchy. The feast at Shiloh where Hannah was mistaken for a drunken woman and the feast referred to in Judges 21:19 were evidently the Feast of Booths. In a prophetic vision in which he saw all nations coming to Jerusalem to observe the Festival of Booths, Zechariah warned that those who did not continue this tradition could expect hardship and shortages of food (Zec 14:16-19).<\/p>\n<h5>Postexilic Festivals<\/h5>\n<p>There are a few minor festivals that were created in the period after the Jews returned from exile; some of these festivals had their origin in specific historical occasions.<\/p>\n<h6>The Festival of Purim<\/h6>\n<p>The Festival of Purim, also known as the Festival of Lots, was a joyful occasion occurring on the 14th day of the 12th month (Adar). It celebrated the way in which Esther and Mordecai were used by God to deliver his people in the Persian Empire from extermination by Haman (Est 9:21, 24-28). The feast was observed on the 14th day of Adar by those living in villages, and on the 15th by the inhabitants of walled towns and cities. The explanation of the name of the festival is given in Esther 9:24-26, and its observance reminded the Hebrews of God’s ability to save them during a time of anti-Semitic activity in Persia. The deliverance memorialized in this festival has consoled the Jews on other occasions when they have suffered persecution. Traditionally the scroll of Esther was read aloud in the synagogue on the evening before the feast, and there was a great outcry, especially among the children present, whenever the names of the hated Haman and his sons were mentioned.<\/p>\n<h6>Festival of the Dedication of the Temple<\/h6>\n<p>Another joyous festival that lasted for eight days was the Feast of the Dedication of the Temple (1 Macc 4:52-59; 2 Macc 10:6-8), familiar to modern readers as Hanukkah, or the Festival of Lights. The specific dedication that prompted the feast occurred in 164 <span>BC<\/span>, when Judas Maccabeus reconsecrated the temple in Jerusalem after it had been defiled by Antiochus IV Epiphanes. The celebrations commenced on the 25th day of the ninth month (Kislev) and were marked at night by blazing lights and lanterns. The stories of brave opposition by the Maccabees to the crushing forces of paganism were recounted, and the feast was one of praise to God for his marvelous deliverance of the Jews during the Maccabean period.<\/p>\n<p class=\"h2\" id=\"NewTestamentFestivals\">New Testament Festivals<\/p>\n<p>In Christ’s time the Sabbath was observed rigorously and was the occasion for synagogue worship (cf. Lk 4:16; Acts 13:14; 18:4). Pharisaic law prohibited all work, and Jesus came into conflict with the authorities periodically for breaches of the Sabbath regulations (cf. Mt 12:1-4; Mk 3:1-5; Lk 13:10-17). In the primitive church, worship occurred on “the first day of the week” (i.e., Sunday) to commemorate Christ’s resurrection. The early Christians initially participated in Jewish ceremonies (cf. Acts 20:16; 1 Cor 16:8). It was during the Feast of Pentecost, after Christ’s resurrection and ascension, that the Spirit was poured out (Acts 2:1-4), fulfilling Joel 2:28-32 and commencing the history of the Christian church as such.<\/p>\n<p>The Passover and Feast of Unleavened Bread were of great significance in the life of Christ (cf. Jn 4:45; 5:1; 6:4; 12:1-26), for the occasion was a very popular one in NT times (cf. 12:20). On the Passover, Pilate had instituted the custom of clemency to a prisoner nominated by the populace (Mt 27:15; Mk 15:6). Jesus participated actively in the Passover rituals (cf. Lk 2:42; Jn 2:13; 6:4). The Last Supper with his disciples occurred just prior to the Passover (Jn 13:1), when Judas Iscariot betrayed Jesus to the Pharisees (Lk 22:4-6). The breaking of bread and the drinking of wine at that Passover celebration (Mk 14:22-25) were related directly to Christ’s forthcoming death on the cross in a sacramental manner. Christ’s disciples were instructed to observe this rite as a memorial of his suffering and death for human sin (1 Cor 11:24-26) and as a proclamation of the power of the cross until the Lord returns in glory. Some scholars have suggested that Christ was actually hanging on the cross when the Passover lamb was being slaughtered, and if that chronology is correct, it would represent Jesus graphically as the “Lamb of God, who takes away the sin of the world” (Jn 1:29, <span>rsv<\/span>). Jesus was also present once when the Feast of Tabernacles was celebrated (7:10). In his day water was carried in procession from the pool of Siloam as an offering to God, and the ceremony most probably prompted Christ’s discourse on living water and eternal life (vv 37-39). On at least one occasion Jesus was in Jerusalem when the Festival of Lights occurred (Jn 10:22) and narrowly missed death by stoning.<\/p>\n<p>Jesus was entertained occasionally at private feasts (cf. Lk 5:29), and once remedied an emergency situation when the wine ran out at a wedding ceremony (Jn 2:8-10). He was critical of the Pharisees for securing the chief seats at feasts (Mt 23:6; Mk 12:39; Lk 20:46) and taught that festivals ought to benefit the poor (Lk 14:13).<\/p>\n<p class=\"h2\" id=\"SymbolismofFeasts\">Symbolism of Feasts<\/p>\n<p>Many aspects of the ancient Hebrew feasts were interpreted symbolically in the early church. Paul regarded the earliest Hebrew Christians as the firstfruits of the Israel of God (Rom 11:16). In Romans 8:23, the Holy Spirit as possessed by Christians was regarded as only a token of what was to come, and as such was the firstfruit of the Spirit. Christians themselves were described in James 1:18 as the firstfruits of God’s creatures who were brought forth by the Word of Truth. The resurrection of Jesus was considered by Paul to be the firstfruits of those who slept (1 Cor 15:20, 23). In an allusion to OT festivals, Paul spoke of the Sabbaths, new moons, and feasts as merely being a shadow of good things to come (Col 2:16-17). The Passover was used figuratively to emphasize that Christ our Passover Lamb had been sacrificed for us. Believers were urged to keep the feast with the unleavened bread of sincerity and truth, and not with the old leaven of malice and evil (1 Cor 5:7-8).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Offerings and Sacrifices; Tabernacle; Temple.<\/p>","summary_ro":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","summary_en":"FEASTS AND FESTIVALS OF ISRAEL Occasions of public or private rejoicing to commemorate some significant event or personage. The element of celebration has a special meaning in the cycle of religious occasions and the rites and ceremonies associated with these particular days. While the idea of a feast commonly implies a banquet with plenteous food and drink, this element is not indispensable. Sometimes there is only a token amount, as in the celebration of Holy Communion. In contemporary usag...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57358,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:16","title_en":"Study Note: Romani 11:16","content_ro":"<p><strong>11:16<\/strong> <em>the entire batch of dough is holy because the portion given as an offering is holy:<\/em> This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.<\/p>","content_en":"<p><strong>11:16<\/strong> <em>the entire batch of dough is holy because the portion given as an offering is holy:<\/em> This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.<\/p>","summary_ro":"11:16 the entire batch of dough is holy because the portion given as an offering is holy: This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.","summary_en":"11:16 the entire batch of dough is holy because the portion given as an offering is holy: This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84984,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:16","title_en":"Study Note: Romani 11:16","content_ro":"<p><strong>11:16<\/strong> <em>the entire batch of dough is holy because the portion given as an offering is holy:<\/em> This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.<\/p>","content_en":"<p><strong>11:16<\/strong> <em>the entire batch of dough is holy because the portion given as an offering is holy:<\/em> This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.<\/p>","summary_ro":"11:16 the entire batch of dough is holy because the portion given as an offering is holy: This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.","summary_en":"11:16 the entire batch of dough is holy because the portion given as an offering is holy: This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112610,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:16","title_en":"Study Note: Romani 11:16","content_ro":"<p><strong>11:16<\/strong> <em>the entire batch of dough is holy because the portion given as an offering is holy:<\/em> This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.<\/p>","content_en":"<p><strong>11:16<\/strong> <em>the entire batch of dough is holy because the portion given as an offering is holy:<\/em> This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.<\/p>","summary_ro":"11:16 the entire batch of dough is holy because the portion given as an offering is holy: This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.","summary_en":"11:16 the entire batch of dough is holy because the portion given as an offering is holy: This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140236,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:16","title_en":"Study Note: Romani 11:16","content_ro":"<p><strong>11:16<\/strong> <em>the entire batch of dough is holy because the portion given as an offering is holy:<\/em> This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.<\/p>","content_en":"<p><strong>11:16<\/strong> <em>the entire batch of dough is holy because the portion given as an offering is holy:<\/em> This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.<\/p>","summary_ro":"11:16 the entire batch of dough is holy because the portion given as an offering is holy: This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.","summary_en":"11:16 the entire batch of dough is holy because the portion given as an offering is holy: This imagery comes from Num 15:17-21, where God commanded the Israelites to take part of their first batch of dough and set it aside as a gift. God’s promises to and blessings on Abraham, Isaac, and Jacob were like a down payment, guaranteeing the completion of God’s work among his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59901,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87527,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115153,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142779,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with Abraham","title_en":"God’s Covenant with Abraham","content_ro":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","content_en":"<h3>God’s Covenant with Abraham<\/h3>\n<p>The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38).<\/p>\n<p>In the ancient Near East, kings sometimes granted land or other gifts to loyal subjects. The covenant of Genesis 15 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject, as a possession and an inheritance. At the end of that day, Abraham knew that his future—and that of his descendants—was firmly in the hands of the covenant God. Later, the grant would be transferred to his descendants.<\/p>\n<p>God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its sign (17:10) and condition (17:9). The almighty God once again took the initiative (17:1-2) in granting Abraham an extraordinary privilege. The covenant was not a relationship between equals, yet both partners in the covenant assumed responsibilities. God committed himself voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham (17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the new name that God gave him (17:5-6).<\/p>\n<p>God’s covenant with Abraham also applied to his descendants (13:15-16; 15:3-5; 17:6-10). It pointed to blessing in the relatively near future when his descendants would possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his descendant, Jesus Christ, through whom all the families of the earth can share in God’s blessing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 15:1-21; 17:1-14; 21:1-2; 22:15-18; Exod 2:24; Deut 1:8; Neh 9:7-8; Ps 105:7-45; Luke 3:7-9; Acts 3:24-26; 7:2-8; Rom 4:11-25; 9:7-8; 11:16-17; Gal 3:6-9, 29; Heb 6:13-15<\/p>","summary_ro":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","summary_en":"God’s Covenant with Abraham The Lord had already established a relationship with Abraham (Gen 12:1-9) before he made a formal covenant with him (ch Gen 15). God took all the initiative: He approached Abraham and spoke to him in a vision. God presented the impossible promise that the old man would have a son through whom his descendants would eventually be as numerous as the stars of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteousness (see Hab 2:4; Rom 1:17;...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":33283,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Romans","title_en":"Letter to the Romans","content_ro":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","content_en":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","summary_ro":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","summary_en":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57359,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:17","title_en":"Study Note: Romani 11:17","content_ro":"<p><strong>11:17-24<\/strong> In Paul’s extended metaphor, <em>God’s special olive tree<\/em> refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as <em>branches from a wild olive tree<\/em> because they were not originally included among the people of God.<\/p>","content_en":"<p><strong>11:17-24<\/strong> In Paul’s extended metaphor, <em>God’s special olive tree<\/em> refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as <em>branches from a wild olive tree<\/em> because they were not originally included among the people of God.<\/p>","summary_ro":"11:17-24 In Paul’s extended metaphor, God’s special olive tree refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as branches from a wild olive tree because they were not originally included among the people of God.","summary_en":"11:17-24 In Paul’s extended metaphor, God’s special olive tree refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as branches from a wild olive tree because they were not originally included among the people of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84985,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:17","title_en":"Study Note: Romani 11:17","content_ro":"<p><strong>11:17-24<\/strong> In Paul’s extended metaphor, <em>God’s special olive tree<\/em> refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as <em>branches from a wild olive tree<\/em> because they were not originally included among the people of God.<\/p>","content_en":"<p><strong>11:17-24<\/strong> In Paul’s extended metaphor, <em>God’s special olive tree<\/em> refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as <em>branches from a wild olive tree<\/em> because they were not originally included among the people of God.<\/p>","summary_ro":"11:17-24 In Paul’s extended metaphor, God’s special olive tree refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as branches from a wild olive tree because they were not originally included among the people of God.","summary_en":"11:17-24 In Paul’s extended metaphor, God’s special olive tree refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as branches from a wild olive tree because they were not originally included among the people of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112611,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:17","title_en":"Study Note: Romani 11:17","content_ro":"<p><strong>11:17-24<\/strong> In Paul’s extended metaphor, <em>God’s special olive tree<\/em> refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as <em>branches from a wild olive tree<\/em> because they were not originally included among the people of God.<\/p>","content_en":"<p><strong>11:17-24<\/strong> In Paul’s extended metaphor, <em>God’s special olive tree<\/em> refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as <em>branches from a wild olive tree<\/em> because they were not originally included among the people of God.<\/p>","summary_ro":"11:17-24 In Paul’s extended metaphor, God’s special olive tree refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as branches from a wild olive tree because they were not originally included among the people of God.","summary_en":"11:17-24 In Paul’s extended metaphor, God’s special olive tree refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as branches from a wild olive tree because they were not originally included among the people of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140237,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:17","title_en":"Study Note: Romani 11:17","content_ro":"<p><strong>11:17-24<\/strong> In Paul’s extended metaphor, <em>God’s special olive tree<\/em> refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as <em>branches from a wild olive tree<\/em> because they were not originally included among the people of God.<\/p>","content_en":"<p><strong>11:17-24<\/strong> In Paul’s extended metaphor, <em>God’s special olive tree<\/em> refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as <em>branches from a wild olive tree<\/em> because they were not originally included among the people of God.<\/p>","summary_ro":"11:17-24 In Paul’s extended metaphor, God’s special olive tree refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as branches from a wild olive tree because they were not originally included among the people of God.","summary_en":"11:17-24 In Paul’s extended metaphor, God’s special olive tree refers to the people of God. The image is a natural one, because the olive tree is the most widely cultivated fruit tree in the Mediterranean basin, and it was already used as a symbol of Israel in the Old Testament (Jer 11:16; Hos 14:5-6). Paul refers to the Gentile Christians as branches from a wild olive tree because they were not originally included among the people of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66874,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67906,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94500,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95532,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122126,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123158,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149752,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150784,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Security and Obedience","title_en":"Security and Obedience","content_ro":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","content_en":"<h3>Security and Obedience<\/h3>\n<p>The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure?<\/p>\n<p>The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of security. Yet this concern for security is the precise reason that the New Testament writers issued their warnings. They stressed the importance of obedience, faithfulness, and endurance.<\/p>\n<p>This call to obedience was nothing new. God repeatedly called the people of Israel to be faithful (e.g., Gen 12:1-2; 15:1-18; 22:16-18; 28:13-14; 1 Sam 12:19-25; 15:10-11; 28:16-19; 2 Sam 7:11-16; 1 Kgs 9:4-9). All the promises and predictions of God are conditioned upon faithfulness and obedience (see especially Jer 18:7-10). Paul realized that the disobedience of Israel had led to some of them being “broken off” (Rom 11:17), and he clearly warned Gentile Christians not to become overconfident of their position (Rom 11:13-32). The promise of God is unchanged, but human disobedience brings judgment. Humble obedience and dependence on God are the basis for genuine security.<\/p>\n<p>At the time when the New Testament was written, it was costly and threatening to be a Christian. The book of Revelation promises a secure hope for believers in Christ despite the threat of death, but this hope is set clearly within the context of warnings about judgment (Rev 21:8, 27; 22:15). The call to faithfulness and obedience is a major theme in Revelation (see 2:5, 10-11, 16-17, 26-29; 3:2, 12, 17-19, 21-22; 7:14; 13:9-10, 12; 16:15; 18:4; 20:12; 21:7; 22:3, 7, 11-12). The New Testament clearly affirms that with God’s help, faithful Christians will persevere to the end (see Heb 13:6; Jas 1:25; Rev 3:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 15:1, 13-16; 1 Sam 12:22-25; 1 Kgs 9:4-9; Jer 18:7-10; John 10:27-30; 15:6; Rom 11:13-32; 1 Cor 10:6-12; Heb 6:4-8, 18-20; 13:6; Jas 1:25; Rev 2:5, 10-11, 16-17; 3:5, 10-12; 18:4; 20:12; 21:7-8; 22:11-12<\/p>","summary_ro":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","summary_en":"Security and Obedience The thought of one’s name being erased from the Book of Life (Rev 3:5) may raise questions about the security of salvation: Doesn’t the New Testament assure believers that their salvation is secure? The New Testament is filled with words of assurance (e.g., John 10:27-30; 1 Cor 10:13; Heb 6:18-20), but it also contains stern warnings (e.g., John 15:6; 1 Cor 10:6-12; Heb 6:4-8; Rev 2:4-5; 3:11). We often dislike and avoid the warnings because they threaten our sense of s...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":57360,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:18","title_en":"Study Note: Romani 11:18","content_ro":"<p><strong>11:18<\/strong> <em>You are just a branch, not the root:<\/em> By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.<\/p>","content_en":"<p><strong>11:18<\/strong> <em>You are just a branch, not the root:<\/em> By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.<\/p>","summary_ro":"11:18 You are just a branch, not the root: By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.","summary_en":"11:18 You are just a branch, not the root: By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84986,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:18","title_en":"Study Note: Romani 11:18","content_ro":"<p><strong>11:18<\/strong> <em>You are just a branch, not the root:<\/em> By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.<\/p>","content_en":"<p><strong>11:18<\/strong> <em>You are just a branch, not the root:<\/em> By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.<\/p>","summary_ro":"11:18 You are just a branch, not the root: By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.","summary_en":"11:18 You are just a branch, not the root: By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112612,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:18","title_en":"Study Note: Romani 11:18","content_ro":"<p><strong>11:18<\/strong> <em>You are just a branch, not the root:<\/em> By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.<\/p>","content_en":"<p><strong>11:18<\/strong> <em>You are just a branch, not the root:<\/em> By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.<\/p>","summary_ro":"11:18 You are just a branch, not the root: By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.","summary_en":"11:18 You are just a branch, not the root: By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140238,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:18","title_en":"Study Note: Romani 11:18","content_ro":"<p><strong>11:18<\/strong> <em>You are just a branch, not the root:<\/em> By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.<\/p>","content_en":"<p><strong>11:18<\/strong> <em>You are just a branch, not the root:<\/em> By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.<\/p>","summary_ro":"11:18 You are just a branch, not the root: By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.","summary_en":"11:18 You are just a branch, not the root: By the time Paul wrote to the church in Rome, it was composed mainly of Gentiles, a common situation in the early Christian communities. This dominant role led many Gentile Christians to brag about their status, while treating Jews and their religious heritage with disdain. Paul reminds the Gentile believers that they enjoy God’s blessings only because they have been included in the one people of God, who are rooted in God’s promises to Israel.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":5609,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Branch","title_en":"Branch","content_ro":"<h3>BRANCH<\/h3>\n<p>Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43).<\/p>\n<p>Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine (Ez 17:6; cf. Ps 80:8-11). “Branch,” with its implication of new growth, can signify prosperity (Gn 49:22; Jb 8:16; Ps 80:8-11; Ez 36:8). Branches can be cut or broken off; hence, the word may depict judgment (Jb 18:16; Is 9:14; Jer 11:16). Such passages speak of withering, being cut, or being burned; Jesus combined all three ideas into one metaphor (Jn 15:6). In a similar way, the apostle Paul wrote that the Jews who didn’t believe would be broken off (Rom 11:19-21).<\/p>\n<p>The major use of such symbolism refers to the Davidic Messiah. Although that use of “branch” actually stems from the prophetic period, its roots go much farther back. The concept was used with reference to an influential figure, such as a king’s personal servant (Gn 40:9-13), the patriarch Joseph (49:22), Job (Jb 29:19), or the Assyrian king Nebuchadnezzar (Dn 4:12). Passages such as 2 Samuel 23:4 and Psalm 132:17 speak of the Davidic line as “growing” or “sprouting forth” (the literal meaning of the Hebrew verbs). Finally, images of agricultural prosperity were used as promised blessings of the messianic age (cf. Lv 26 with the prophetic passages on previous page). It is understandable how the term “branch” could become a technical designation for the Messiah, as is described above.<\/p>","content_en":"<h3>BRANCH<\/h3>\n<p>Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43).<\/p>\n<p>Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine (Ez 17:6; cf. Ps 80:8-11). “Branch,” with its implication of new growth, can signify prosperity (Gn 49:22; Jb 8:16; Ps 80:8-11; Ez 36:8). Branches can be cut or broken off; hence, the word may depict judgment (Jb 18:16; Is 9:14; Jer 11:16). Such passages speak of withering, being cut, or being burned; Jesus combined all three ideas into one metaphor (Jn 15:6). In a similar way, the apostle Paul wrote that the Jews who didn’t believe would be broken off (Rom 11:19-21).<\/p>\n<p>The major use of such symbolism refers to the Davidic Messiah. Although that use of “branch” actually stems from the prophetic period, its roots go much farther back. The concept was used with reference to an influential figure, such as a king’s personal servant (Gn 40:9-13), the patriarch Joseph (49:22), Job (Jb 29:19), or the Assyrian king Nebuchadnezzar (Dn 4:12). Passages such as 2 Samuel 23:4 and Psalm 132:17 speak of the Davidic line as “growing” or “sprouting forth” (the literal meaning of the Hebrew verbs). Finally, images of agricultural prosperity were used as promised blessings of the messianic age (cf. Lv 26 with the prophetic passages on previous page). It is understandable how the term “branch” could become a technical designation for the Messiah, as is described above.<\/p>","summary_ro":"BRANCH Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43). Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine ...","summary_en":"BRANCH Literally, a shoot or sprout from a tree or bush; figuratively, a messianic or other spiritual metaphor. It is used for the three sets of arms that come off the main shaft of the golden lampstand in the tabernacle (e.g., Ex 25:31-36) and for the palm fronds from which booths were constructed for the ancient Jewish Feast of Tabernacles (Lv 23:40-43). Metaphorically, the expression is found in passages where Israel is described as an olive tree (Hos 14:6), a cedar (Ez 17:23), and a vine ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":57361,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:20","title_en":"Study Note: Romani 11:20","content_ro":"<p><strong>11:20<\/strong> <em>fear what could happen:<\/em> In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).<\/p>","content_en":"<p><strong>11:20<\/strong> <em>fear what could happen:<\/em> In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).<\/p>","summary_ro":"11:20 fear what could happen: In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).","summary_en":"11:20 fear what could happen: In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84987,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:20","title_en":"Study Note: Romani 11:20","content_ro":"<p><strong>11:20<\/strong> <em>fear what could happen:<\/em> In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).<\/p>","content_en":"<p><strong>11:20<\/strong> <em>fear what could happen:<\/em> In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).<\/p>","summary_ro":"11:20 fear what could happen: In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).","summary_en":"11:20 fear what could happen: In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112613,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:20","title_en":"Study Note: Romani 11:20","content_ro":"<p><strong>11:20<\/strong> <em>fear what could happen:<\/em> In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).<\/p>","content_en":"<p><strong>11:20<\/strong> <em>fear what could happen:<\/em> In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).<\/p>","summary_ro":"11:20 fear what could happen: In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).","summary_en":"11:20 fear what could happen: In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140239,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:20","title_en":"Study Note: Romani 11:20","content_ro":"<p><strong>11:20<\/strong> <em>fear what could happen:<\/em> In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).<\/p>","content_en":"<p><strong>11:20<\/strong> <em>fear what could happen:<\/em> In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).<\/p>","summary_ro":"11:20 fear what could happen: In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).","summary_en":"11:20 fear what could happen: In Scripture, fear often means a reverential awe of God that includes the recognition that we must one day stand before him in judgment (see 2 Cor 5:11; 7:1, 11, 15; Phil 2:12; Col 3:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":57362,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:22","title_en":"Study Note: Romani 11:22","content_ro":"<p><strong>11:22<\/strong> <em>if you stop trusting, you also will be cut off:<\/em> Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real faith ultimately reveals itself.<\/p>","content_en":"<p><strong>11:22<\/strong> <em>if you stop trusting, you also will be cut off:<\/em> Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real faith ultimately reveals itself.<\/p>","summary_ro":"11:22 if you stop trusting, you also will be cut off: Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real fait...","summary_en":"11:22 if you stop trusting, you also will be cut off: Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real fait...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84988,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:22","title_en":"Study Note: Romani 11:22","content_ro":"<p><strong>11:22<\/strong> <em>if you stop trusting, you also will be cut off:<\/em> Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real faith ultimately reveals itself.<\/p>","content_en":"<p><strong>11:22<\/strong> <em>if you stop trusting, you also will be cut off:<\/em> Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real faith ultimately reveals itself.<\/p>","summary_ro":"11:22 if you stop trusting, you also will be cut off: Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real fait...","summary_en":"11:22 if you stop trusting, you also will be cut off: Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real fait...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112614,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:22","title_en":"Study Note: Romani 11:22","content_ro":"<p><strong>11:22<\/strong> <em>if you stop trusting, you also will be cut off:<\/em> Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real faith ultimately reveals itself.<\/p>","content_en":"<p><strong>11:22<\/strong> <em>if you stop trusting, you also will be cut off:<\/em> Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real faith ultimately reveals itself.<\/p>","summary_ro":"11:22 if you stop trusting, you also will be cut off: Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real fait...","summary_en":"11:22 if you stop trusting, you also will be cut off: Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real fait...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140240,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:22","title_en":"Study Note: Romani 11:22","content_ro":"<p><strong>11:22<\/strong> <em>if you stop trusting, you also will be cut off:<\/em> Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real faith ultimately reveals itself.<\/p>","content_en":"<p><strong>11:22<\/strong> <em>if you stop trusting, you also will be cut off:<\/em> Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real faith ultimately reveals itself.<\/p>","summary_ro":"11:22 if you stop trusting, you also will be cut off: Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real fait...","summary_en":"11:22 if you stop trusting, you also will be cut off: Scripture consistently emphasizes that only believers who persevere to the end will be saved. However, Paul’s warning leads to debate over the theological implications of his statement. Some think that it implies that genuine believers can stop believing and therefore not be saved in the end. Others argue that we should not press the metaphor so far and that Paul is referring to people who appear to be believers but whose lack of real fait...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":33245,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Romans","title_en":"Letter to the Romans","content_ro":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","content_en":"<h3>ROMANS, Letter to the<\/h3>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Audience<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never been disputed by reputable scholarship, liberal or conservative, and Romans stands at the head of virtually every ancient list or collection of Pauline letters.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The destination of the letter is stated to be Rome (1:7). That Paul was in Corinth at the time of the writing seems clear from his reference to Erastus in 16:23 as the treasurer of the city. An inscription in the stone pavement beside the large theater in Corinth states that it was laid by Erastus, the city treasurer, in appreciation for his election. This could hardly be coincidental. Erastus evidently remained in Corinth, because it is mentioned as his home (2 Tm 4:20). Furthermore, Paul refers to Gaius as his host at the time he wrote Romans (Rom 16:23), probably the same Gaius who lived in Corinth (1 Cor 1:14). Finally, Phoebe, likely the carrier of this epistle, was a deaconess of the church at Cenchrea, the eastern port of Corinth (Rom 16:1).<\/p>\n<p>From the epistle itself we can determine when Paul wrote it. Romans 15:23-28 indicates that Paul was just about ready to make his visit to Jerusalem with a contribution for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to visit Rome on his way to Spain (15:23-28). He carried this contribution with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20:2, 23; 24:17). On this occasion certain persons accompanied him from Corinth, whose names are given by the historian of Acts (20:4), and four of these are expressly mentioned in this epistle as being with the apostle when he wrote it—Timothy, Sosipater, Gaius, and Erastus (Rom 16:21, 23). Paul’s visit to Jerusalem is usually dated around <span>AD<\/span> 57–58. As such, the Epistle to the Romans was written around the same time.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>In a previous visit to Corinth, during his second missionary journey, Paul established the church there and remained in the city for 18 months (Acts 18:1, 11). His arrival coincided with the arrival of Priscilla and Aquila, who had recently come from Rome. At the end of his 18-month stay, Paul was brought before the newly appointed proconsul, Gallio (Acts 18:12), whose arrival can be dated from the Gallio inscription found at Delphi to the spring of <span>AD<\/span> 51. Thus, Paul arrived in Corinth in the winter of <span>AD<\/span> 49.<\/p>\n<p>Leaving the city, he returned to Antioch, gave a report on his work, and set out on his last journey to collect the contribution for Jerusalem from the Gentile churches (Rom 15:25-29), for which he had previously prepared (1 Cor 16:1; 2 Cor 9:5). Continued problems in Corinth (1 Cor 1:11; 7:1) necessitated his return to the city (Acts 20:3), at which time he wrote Romans. It is clear from the last two chapters of the letter that he planned to take the contribution to Jerusalem almost immediately and from there go on to Rome (Rom 15:23-24). The occasion for the letter, therefore, is to alert the Romans to his coming so that they can assist him in his journey to Spain (15:24, 28). Rome was the only church, other than Colosse, which Paul did not establish. His letter, consequently, does not reflect awareness of specific problems in the membership there.<\/p>\n<p class=\"h2\" id=\"Audience\">Audience<\/p>\n<p>The Roman church at this time was composed of both Jewish and Gentile believers. The church was probably started by Jewish believers who were at Jerusalem on the Day of Pentecost (Acts 2:10) and were among the 3,000 converts. Evidently, some of these took the gospel back with them to Rome. Probably some of the believers addressed in the salutations of the epistle were Christians already of long standing, if not among the earliest converts to the Christian faith. Thus, it is not improbable that up to the time of the apostle’s arrival, the Christian community at Rome had been dependent upon its own members for the increase of its numbers, aided perhaps by occasional visits from preachers.<\/p>\n\n<p>Evidently, the gospel had gone out to Gentiles, because there were Gentiles in the church, as is evidenced by Paul’s remarks throughout the letter. In fact, it is clear that the apostle wrote to them expressly as to a Gentile church (Rom 1:13, 15; 15:15-16). Perhaps the major constituency of the Gentiles were “God-fearers” (see Acts 10:2).<\/p>\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>Of all the epistles of Paul, this is the most elaborate and, at the same time, the most glowing. It has just as much in common with a theological treatise as with a personal, heartfelt epistle. The major theme running throughout the book is that both Jew and Gentile have fallen short of God’s glory and stand in need of salvation (Rom 3:21-31). God’s righteousness has not been revealed only to the Jew—because God is not God only to the Jews but to the Gentiles as well, since there is only one God (3:29). He will justify the Jews on the basis of the saving work of Christ at Calvary, and the Gentiles on the basis of that same act of faithfulness to Abraham’s promise (v 30). Their common faith gives them access to this grace (5:2). The gospel is thus to the Jew first and also to the Greek (1:16).<\/p>\n<p>Once a person believes, that person is justified before God (chs 1–3). This new relationship with God provides the believer with a new life in Christ and makes him or her a part of God’s people (chs 4–8). This is the deepest and most difficult part of the whole epistle; it carries us directly to the eternal springs of grace, sovereign love, and the inscrutable purposes of God. After this, we are told about the calling of the Gentiles, the preservation of a faithful Jewish remnant amidst the general unbelief and the fall of the nation, and the ultimate recovery of all Israel to constitute, with the Gentiles in the latter day, one universal church of God upon earth (chs 9–11). The remainder of the epistle is devoted to the practical application (in church life) of the truths previously revealed (chs 12–15). And then the epistle concludes with Paul’s heartfelt salutations to several different believers in Rome (ch 16).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Overview<\/h5>\n<p>The thematic statement of the first eight chapters of the letter is set forth in 1:17: “It is through faith that a righteous person has life” (<span>nlt<\/span>). This quotation from Habakkuk 2:4 sets Paul’s teaching on faith over against that of the OT on works. Thus, he affirms the fact that his teaching on faith is not new but is squarely rooted in the OT prophets. What was new was that the Gentiles would be fellow citizens with the Jews on the basis of faith in Christ (Eph 3:5-6). They would not have to become proselytes to Judaism in order to be acceptable to God, as some Jewish Christians demanded (Acts 15:1). This was the mystery of which Paul spoke in Ephesians (Eph 3:6).<\/p>\n<p>The first part of the epistle dwells on the theme that righteousness is attained by faith. The first three chapters demonstrate that Jew and Gentile are under sin and that the redemption of Christ is applicable to both (Rom 3:21-22). The fourth chapter demonstrates that Abraham is the father of Gentiles as well as Jews, because he is the spiritual father of believing Israel just as he is of believing Gentiles. Then, in chapters 5–8, Paul deals with the latter part of the theme of how a justifed person <em>lives<\/em> by faith. Whether Jew or Gentile, the person who accepts the righteous acts of God on Calvary through Christ will live free from the wrath of God (ch 5), the power of sin (ch 6), the enslaving power of the law (ch 7), and the power of death (ch 8).<\/p>\n<p>In chapters 9–11, Paul discusses the nation of Israel “according to the flesh” (physical Jews) in relation to the future purpose of God, concluding that God has not cast off his people who were Israelites descended from Abraham (11:1-2). He can regraft them back into the tree from which they have been cut off, if they will accept Jesus as their Messiah (v 23).<\/p>\n<p>Then in his closing section, he discusses the implications of the first 11 chapters for everyday Christian living (chs 12–16), closing the book with a reminder of the importance of the “offering of the Gentiles” through his own ministry (ch 15).<\/p>\n<h5>In Detail<\/h5>\n<p>In the first chapter Paul argues that the pagan Gentile world was in a state of rebellion against God, and the wrath of God had been revealed against their ungodliness (1:18). Even though God had given sufficient revelation of his existence to them in the world of nature, they had nevertheless become polytheistic and idolatrous, with all the accompanying moral degradations (vv 20-23). Thus, three times Paul emphasizes that God gave them up to their lusts (v 24), to dishonorable passions (v 26), and to a base mind and improper conduct (v 28). The meaning is that he passed over their sins (3:25), overlooked their spiritual ignorance of his true existence (Acts 17:30), and did not put a stop to such idolatry (7:42).<\/p>\n<p>The Jews fared little better because, even though they had received the law of Moses containing a revelation of the will of God for their nation, they had not kept the law (2:17-29). Even the Gentiles had those among them who did by nature the things contained in the law and were acceptable because their consciences were pure (vv 14-15). For a Jew, keeping the law was insufficient unless he did so as a spiritual conviction, not as a mere legal requirement (v 29). God-fearing Gentiles who kept the essence of the law were a model for condemning the Jews who did not (vv 14, 27). However, the faithlessness of the chosen nation did not nullify the faithfulness of God to the fulfillment of the promise to Abraham (3:3). Although the Jew had every advantage over the Gentile, he was no better off because both had given themselves over to the power of sin (vv 1, 9). The situation now was that “all have sinned [both Jew and Gentile] and fall short of the glory of God” (v 23, <span>rsv<\/span>).<\/p>\n<p>God had therefore made Christ the Redeemer for the sins of the world (3:21-31). The righteousness of God had been manifested apart from the law, through the “faith of Christ” (v 22; i.e., the faithfulness of Christ to the promise) and was available to the Gentile as well as Jew on the basis of personal faith. If this righteousness were available only through keeping the commandments of the law, as good and holy as it was (7:12), then God was a God of Jews only and not of Gentiles, because the law was given to the Jews (3:29). But God is also the God of the Gentiles and justifies the Jew on the basis of Christ’s faithfulness, and the Gentile on the basis of that same faithful act. Christ died for all who believe in him (v 22). Thus God’s righteousness was manifested through Christ’s faithfulness (vv 3, 22) and provides the basis of salvation for everyone who believes (5:9).<\/p>\n<p>Several times in the fourth chapter Paul insists that Abraham was the father of the Jews and of the Gentiles (vv 11-12, 16-18). Christ’s faithfulness to the promise to Abraham that all nations (Gentiles) would be blessed through his seed (the descendants of Isaac) enabled Abraham to become the father of all nations, that is, of all who believe (v 11).<\/p>\n<p>Having laid this broad theological base, Paul then argues that the impact of this justification or righteousness is that all believers experience salvation from the wrath of God and thereby experience peace (5:1, 9). Sin entered the world through the first transgression and passed to all people (v 12). Justification, however, was brought by the second Adam, Christ, who gives salvation to those who believe and receive the abundance of his grace (vv 16-18).<\/p>\n<p>The function of the law was not to save the Jew. It was added because of transgressions (Gal 3:19); it served to intensify the awareness of sin, present in all people, to the point of transgression of the law (Rom 5:20). Sin used the law to deceive and destroy those who tried to keep it (7:11). Paul had known what it was to covet before he knew the law, but when he became subject to the dictates and penalties of the law at age 12 or 13, the commandment against covetousness became even more demanding and destroyed him (7:11). After the law was known, the penalty for its disobedience was fully applicable. Sin had been intensified because it became a transgression of the law. This very fact caused the need for greater grace, because where sin abounded, grace abounded all the more (5:20). But it would be a gross perversion of what it means to live free from wrath, law, sin, and death to argue that one should therefore continue in sin that grace may abound (6:1). Paul argues that those who have been justified and saved by Christ have died to the power of sin, which no longer has enslaving power (vv 2, 6). The key thought here is that sin (i.e., Satan—sin personified) cannot exercise dominion over the believer (vv 9, 14); it cannot reign over him (v 12) and make him its slave (vv 17, 20).<\/p>\n<p>In addition to being liberated from God’s anger, the law, and sin, those who have been justified by faith have been freed from death, and God will give life to their mortal bodies through his Spirit (8:2, 11). If they live according to the flesh, they will die; but if they live by the Spirit, they will enjoy a liberating life (vv 6-13). Not even death will be able to separate them from the love of Christ (v 38). The Spirit leads them and helps in their human infirmity, praying and interceding for them just as Christ does (vv 14, 26, 34).<\/p>\n<p>Paul does not discuss the pragmatic application of these theological principles until chapter 12. In between, he deals with the issue of how and why the Jews could have rejected the Messiah. How is it that they, of all people on earth, with the history of God’s personal involvement with them, could have rejected the Promised One? Chapters 9–11 focus on this important question.<\/p>\n<p>Paul’s answer is fourfold. First, it was God’s purpose by election. He chose Israel, knowing what would happen in the future. These were physical Jews, Israelites, who enjoyed all the special relationships to God that an elect people could experience: sonship, glory, covenants, the law, worship, the promises, the patriarchs, and Christ (9:1-5). God had elected them just as he had chosen Jacob over Esau before either was born, just as he had hardened the heart of Pharaoh, just as the potter molds the clay into the vessel he desires (9:6-26). It had nothing to do with their character or inherent worth; it was strictly a matter of God’s purpose for them. There is no injustice on God’s part in making this choice, because it was necessary in order for God to show his power through them so that his name might be proclaimed in all the earth. He had chosen Israel to serve his purposes just as he had chosen Pharaoh and Jacob and Moses; their salvation was a matter of faith (Heb 11). After all, only a remnant of Israel ever really believed (Rom 9:27-29).<\/p>\n<p>Second, Paul argues that Israel, in rejecting the Messiah and his gospel, is following a precedent that appears repeatedly throughout history (9:30–10:21). The Jews did not seek righteousness by faith, and thus never found it. They based their righteousness on the law and thus stumbled over their own Messiah (9:30-33).<\/p>\n<p>Third, he argues that since a “remnant” of Israel has already believed the gospel, it is a clear indication that Israel as a whole will yet do so (11:1-16, 26). So, even though he says that God has rejected Israel, he argues that God has not rejected them finally and irrevocably. He has broken them off the cultivated branch of the Abrahamic promise, but he has not rejected his people. The elect (remnant) obtained what it sought, but the rest were hardened for a period of time until they could be provoked to jealousy by the Gentiles’ inclusion into the kingdom. So Israel’s alienation is not necessarily final.<\/p>\n<p>Fourth, Paul argues that since Israel’s rejection has been such a blessing for the inclusion of the Gentiles, the scenario of their conversion in large numbers would be like a resurrection from the dead. This argument runs throughout the rest of the chapter (11:17-36). The Gentiles should not be haughty, because Israel stumbled so as to make their inclusion possible (vv 17-19). Israel did not stumble just so they could fall (v 11); their fall was a blessing to Gentiles and was a part of the purpose of God. And God, who broke them off for their unbelief, will be able to regraft them back into the tree from which they were cut off, if they do not persist in their unbelief.<\/p>\n<p>Chapters 12–16 deal with the pragmatic implications of Paul’s impressive arguments. Thus the chapter begins with “I appeal to you therefore . . .” (12:1). What follows is a lengthy list of Christian virtues and responsibilities. Paul frequently includes advice in his letters so as to assist the young converts in their transition from paganism into the Judeo-Christian ethical and moral value system. He often even modifies some behavior patterns among Jewish converts. Chapter 13 discusses the important relationship that should exist between Christians in the capital city of the Roman Empire and their government officials. They should recognize that civil government is, as such, ordained by God and has a right to exist even if those who hold the offices are corrupt. They are God’s servants to execute judgment on the disobedient (13:4). Chapter 14 encourages Christians enjoying freedom in Christ to live without influencing others to violate their own consciences in various matters, such as eating meat. Nor should those with weaker consciences try to restrict others who have found this precious freedom. Mutual love and respect is the mark of a true disciple of Christ. Chapter 15 contains Paul’s travel plans and his understanding of his role as a priestly minister to Gentiles, offering their conversion to God symbolically on the altar at Jerusalem in the form of a large collection of money taken up among the Gentile churches. Chapter 16 closes typically with greetings and commendations from various individuals. Twenty-seven people are greeted by name.<\/p>\n<p><em>See also<\/em> Paul, The Apostle.<\/p>","summary_ro":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","summary_en":"ROMANS, Letter to the Preview • Author • Date, Origin, and Destination • Background • Audience • Purpose and Theological Teaching • Content Author Written in the first person (Rom 1:5, 10, etc.), this epistle was authored by the apostle Paul. (The first words of the first verse are “Paul, a slave of Christ Jesus, called an apostle.”) The actual transcription of the letter, however, was done by Tertius (16:22), who acted as Paul’s amanuensis (secretary). The letter’s authenticity has never bee...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66880,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94506,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122132,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149758,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":57363,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:24","title_en":"Study Note: Romani 11:24","content_ro":"<p><strong>11:24<\/strong> <em>by nature . . . contrary to nature:<\/em> The usual method of enhancing the yield of olive trees involved grafting a shoot from a <em>cultivated tree<\/em> onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.<\/p>","content_en":"<p><strong>11:24<\/strong> <em>by nature . . . contrary to nature:<\/em> The usual method of enhancing the yield of olive trees involved grafting a shoot from a <em>cultivated tree<\/em> onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.<\/p>","summary_ro":"11:24 by nature . . . contrary to nature: The usual method of enhancing the yield of olive trees involved grafting a shoot from a cultivated tree onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.","summary_en":"11:24 by nature . . . contrary to nature: The usual method of enhancing the yield of olive trees involved grafting a shoot from a cultivated tree onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84989,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:24","title_en":"Study Note: Romani 11:24","content_ro":"<p><strong>11:24<\/strong> <em>by nature . . . contrary to nature:<\/em> The usual method of enhancing the yield of olive trees involved grafting a shoot from a <em>cultivated tree<\/em> onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.<\/p>","content_en":"<p><strong>11:24<\/strong> <em>by nature . . . contrary to nature:<\/em> The usual method of enhancing the yield of olive trees involved grafting a shoot from a <em>cultivated tree<\/em> onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.<\/p>","summary_ro":"11:24 by nature . . . contrary to nature: The usual method of enhancing the yield of olive trees involved grafting a shoot from a cultivated tree onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.","summary_en":"11:24 by nature . . . contrary to nature: The usual method of enhancing the yield of olive trees involved grafting a shoot from a cultivated tree onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112615,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:24","title_en":"Study Note: Romani 11:24","content_ro":"<p><strong>11:24<\/strong> <em>by nature . . . contrary to nature:<\/em> The usual method of enhancing the yield of olive trees involved grafting a shoot from a <em>cultivated tree<\/em> onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.<\/p>","content_en":"<p><strong>11:24<\/strong> <em>by nature . . . contrary to nature:<\/em> The usual method of enhancing the yield of olive trees involved grafting a shoot from a <em>cultivated tree<\/em> onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.<\/p>","summary_ro":"11:24 by nature . . . contrary to nature: The usual method of enhancing the yield of olive trees involved grafting a shoot from a cultivated tree onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.","summary_en":"11:24 by nature . . . contrary to nature: The usual method of enhancing the yield of olive trees involved grafting a shoot from a cultivated tree onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140241,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:24","title_en":"Study Note: Romani 11:24","content_ro":"<p><strong>11:24<\/strong> <em>by nature . . . contrary to nature:<\/em> The usual method of enhancing the yield of olive trees involved grafting a shoot from a <em>cultivated tree<\/em> onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.<\/p>","content_en":"<p><strong>11:24<\/strong> <em>by nature . . . contrary to nature:<\/em> The usual method of enhancing the yield of olive trees involved grafting a shoot from a <em>cultivated tree<\/em> onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.<\/p>","summary_ro":"11:24 by nature . . . contrary to nature: The usual method of enhancing the yield of olive trees involved grafting a shoot from a cultivated tree onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.","summary_en":"11:24 by nature . . . contrary to nature: The usual method of enhancing the yield of olive trees involved grafting a shoot from a cultivated tree onto a wild olive tree to benefit from the wild tree’s vigor. By grafting wild olive branches (Gentiles) into the cultivated olive tree (the people of God), God has done what is contrary to nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":10902,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12873,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fullness","title_en":"Fullness","content_ro":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","content_en":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","summary_ro":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","summary_en":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26727,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mystery","title_en":"Mystery","content_ro":"<h3>MYSTERY<\/h3>\n<p>Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told.<\/p>\n<p>The passages in which its theological meaning is most clearly seen (among over 30 occurrences in Scripture) are Daniel 3:18-28; 4:6 (Septuagint); Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 4:1; 15:51; Ephesians 1:9; 3:3-6, 9-12; Colossians 1:26-29; 2:2; 2 Thessalonians 2:7; 1 Timothy 3:9, 16; Revelation 1:20; 10:7; 17:5-18.<\/p>\n<p>In the passages in Daniel, the emphasis is on the revelation that God gave Daniel concerning the content and meaning of King Nebuchadnezzar’s dream about the future. It is important to note here that the dream was about what God was going to do. No wise man, enchanter, magician or diviner could explain it, but “there is a God in heaven who reveals mysteries” (Dn 2:28).<\/p>\n<p>Scholarly studies in recent years have determined that similar themes are found in other Jewish writings, including the Dead Sea Scrolls. The stress is on the decisions God has made about the future, especially the end time. The world wrestles with such matters as the problem of evil (i.e., Why, if God is both good and powerful, do people still suffer?). The believer identifies with these problems but knows that God has his providential plans and that one day he will make all things clear. The way God will bring vindication for those who are wronged in this world and judgment to those who do wrong is part of the content of the “mystery” and was a major emphasis in the writings around the time of Christ. God controls the affairs of the universe. The nations will eventually fulfill his purposes.<\/p>\n<p>Matthew 13:11, Mark 4:11, and Luke 8:10 are part of the parables of the kingdom. The kingdom itself is related to the final climactic work of God in history. This is seen in some of the imagery of the parables, such as the harvest, which symbolizes future judgment. Therefore, the word “mystery” is appropriate and significant here. In the immediate context Jesus is explaining why he uses parables. They both vividly illustrate truth and conceal truth from those who are not receptive to it. Therefore, the word “mystery” (plural in Mt and Lk) describes the inner meaning of Jesus’ teaching about the kingdom. Those who accept the message will know its meaning; those who do not will lose not only the meaning but apparently also the opportunity to hear and respond to the message of salvation (Mt 13:12-15).<\/p>\n<p>Another aspect of this passage lies in the unasked question as to why, if the Messiah has come, evil still persists in the world. The servants in one of the parables wanted to pull up the weeds, symbolizing evil or evil persons, but were told to allow them to grow until the time of harvest—that is, the judgment (Mt 13:24-30). The persistence of evil in the world and the way God will eventually deal with it is one of the “mysteries.”<\/p>\n<p>Romans 11:25 occurs in a large section (chs 9–11) that deals with the people of Israel and their future. Once again, the issue concerns a present problem and its future resolution. In this case the problem is the unbelief of Israel. The hardening of Israel during the present time is called a “mystery” (Rom 11:25). God’s purposes will not be thwarted, however, “and so all Israel will be saved” (v 26). This emphasis on the purposes of God is closely intertwined with the concept of the “mystery” and is basic to this entire passage.<\/p>\n<p>Romans 16:25 is broader in its scope, connecting the “revelation of the mystery hidden for long ages past” with Paul’s “gospel and the proclamation of Jesus Christ.” Here the focus is more closely on the meaning of the death of Christ.<\/p>\n<p>God’s “secret wisdom” is mentioned in 1 Corinthians 2:7. The context is the message of the cross that Paul preaches. This message is foolishness to those who consider themselves wise but are lost, and it is the “foolishness” of what is preached that brings salvation to believers (1:18-25). Paul does not attempt to proclaim worldly “wisdom,” but he does declare a “message of wisdom” to those who are spiritually mature (2:6). To these he speaks the “secret wisdom,” or literally, “wisdom in a secret” (v 7). This passage clearly connects the basic concept of “mystery” as the counsel of God with the death of Christ as the means of salvation. It also connects mystery with the process of history (“the rulers of this age”) and with the sweep of God’s purposes from OT times into the future. Verse 10 emphasizes the fact that God has indeed revealed these mysteries to us.<\/p>\n<p>In 1 Corinthians 4:1 Paul again speaks from the context of a contrast between God’s wisdom and that of the world (3:18-23). He speaks not only of secret things or mysteries but also introduces the concept of stewardship. He has been entrusted with the revelation of God’s mystery and must be faithful in his ministry of declaring it. This theme will reappear in Ephesians 3:2-6.<\/p>\n<p>Paul returns to the relationship of mystery and the end time in 1 Corinthians 15:51. The earlier passage (2:9-16) showed that human knowledge cannot possibly anticipate what God has planned, but God has revealed this mystery to believers. A major aspect of this revealed mystery is the way in which the faithful will be brought into the presence of God: “Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (15:51-52, <span>rsv<\/span>). The other references to mystery in 1 Corinthians occur in the broad context of chapters 12–14 dealing with spiritual gifts, which include receiving divine revelation, so the term “mysteries” in 13:2 and 14:2 is appropriate.<\/p>\n<p>Ephesians opens with a series of statements about God’s purpose in history, culminating in the universal headship of Christ (Eph 1:10). These statements include such terms as “chose,” “destined,” “will,” “purpose,” “plan,” and “counsel.” This is clearly the range of ideas associated with the word “mystery” in ancient Jewish writings, and these ideas shed light on Paul’s use of the summary expression: “For he has made known to us . . . the mystery of his will” (v 9, <span>rsv<\/span>).<\/p>\n<p>Part of God’s purpose was to form a body of believers, reconciled to himself and to each other through the cross (Eph 2:14-18). In this body, Jewish and Gentile believers have been made members together of one body and sharers together in the promise in Christ Jesus, a new phase of God’s revealed plan, which Paul here calls a “mystery” (3:6). As noted above, Paul himself has a responsibility to minister the truth of this “mystery” faithfully (3:2-5; cf. 1 Cor 4:1-5).<\/p>\n<p>Colossians continues to show Paul’s sense of responsibility regarding this “mystery,” which is now identified with the “word of God” (Col 1:25-29). Once again there is the idea of the span of history linked with the mystery that is known only by revelation: “the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints” (v 26). As in Ephesians, the church is the locus for the working out of God’s mystery, “which is Christ in you, the hope of glory” (v 27). This Christ is proclaimed in wisdom, so that believers may reach mature completion in him (v 28). The Colossian believers are asked to pray for Paul as he preaches this “mystery” (4:3).<\/p>\n<p>It is made clear in 1 Timothy 3:16 that the “mystery of godliness” includes the basic elements associated with the “mystery,” such as its manifestation in the world and ultimate vindication. However, this grand plan of God does not unfold without opposition. In connection with the coming of the end time, Paul again mentions a mystery. This time it is a dark mystery, called the “secret power of lawlessness” (2 Thes 2:7). A similar evil force, “Babylon the Great, the Mother of Prostitutes,” is introduced in the book of Revelation with the word “mystery” (Rv 17:5). Perhaps the idea is that there are forces counter to God whose workings are also impossible for humans to understand. God’s truth and power will, however, prevail over these, as he brings his own mystery, his wise counsel, to fulfillment.<\/p>\n<p>Revelation 10:6-7 declares this fulfillment. The ages of waiting in perplexity, of enduring evil, are over, as the angel announces, “There will be no more delay!” The time has finally come when “the mystery of God will be accomplished.” Note the dynamic quality of the mystery in this context. It is not just static truth but something that can be “accomplished.” This great climax to history is in accord with God’s previous revelation “to his servants, the prophets.” The mystery, then, is God’s wise counsel, which both guides history and is revealed in its culmination. It expresses God’s answer to the problem of evil and the vain opposition by evil powers. It declares the meaning of the central event in history, the death of Christ, and reveals the results of the resurrection in the ultimate transformation of all believers at the coming of Christ.<\/p>","content_en":"<h3>MYSTERY<\/h3>\n<p>Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told.<\/p>\n<p>The passages in which its theological meaning is most clearly seen (among over 30 occurrences in Scripture) are Daniel 3:18-28; 4:6 (Septuagint); Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 4:1; 15:51; Ephesians 1:9; 3:3-6, 9-12; Colossians 1:26-29; 2:2; 2 Thessalonians 2:7; 1 Timothy 3:9, 16; Revelation 1:20; 10:7; 17:5-18.<\/p>\n<p>In the passages in Daniel, the emphasis is on the revelation that God gave Daniel concerning the content and meaning of King Nebuchadnezzar’s dream about the future. It is important to note here that the dream was about what God was going to do. No wise man, enchanter, magician or diviner could explain it, but “there is a God in heaven who reveals mysteries” (Dn 2:28).<\/p>\n<p>Scholarly studies in recent years have determined that similar themes are found in other Jewish writings, including the Dead Sea Scrolls. The stress is on the decisions God has made about the future, especially the end time. The world wrestles with such matters as the problem of evil (i.e., Why, if God is both good and powerful, do people still suffer?). The believer identifies with these problems but knows that God has his providential plans and that one day he will make all things clear. The way God will bring vindication for those who are wronged in this world and judgment to those who do wrong is part of the content of the “mystery” and was a major emphasis in the writings around the time of Christ. God controls the affairs of the universe. The nations will eventually fulfill his purposes.<\/p>\n<p>Matthew 13:11, Mark 4:11, and Luke 8:10 are part of the parables of the kingdom. The kingdom itself is related to the final climactic work of God in history. This is seen in some of the imagery of the parables, such as the harvest, which symbolizes future judgment. Therefore, the word “mystery” is appropriate and significant here. In the immediate context Jesus is explaining why he uses parables. They both vividly illustrate truth and conceal truth from those who are not receptive to it. Therefore, the word “mystery” (plural in Mt and Lk) describes the inner meaning of Jesus’ teaching about the kingdom. Those who accept the message will know its meaning; those who do not will lose not only the meaning but apparently also the opportunity to hear and respond to the message of salvation (Mt 13:12-15).<\/p>\n<p>Another aspect of this passage lies in the unasked question as to why, if the Messiah has come, evil still persists in the world. The servants in one of the parables wanted to pull up the weeds, symbolizing evil or evil persons, but were told to allow them to grow until the time of harvest—that is, the judgment (Mt 13:24-30). The persistence of evil in the world and the way God will eventually deal with it is one of the “mysteries.”<\/p>\n<p>Romans 11:25 occurs in a large section (chs 9–11) that deals with the people of Israel and their future. Once again, the issue concerns a present problem and its future resolution. In this case the problem is the unbelief of Israel. The hardening of Israel during the present time is called a “mystery” (Rom 11:25). God’s purposes will not be thwarted, however, “and so all Israel will be saved” (v 26). This emphasis on the purposes of God is closely intertwined with the concept of the “mystery” and is basic to this entire passage.<\/p>\n<p>Romans 16:25 is broader in its scope, connecting the “revelation of the mystery hidden for long ages past” with Paul’s “gospel and the proclamation of Jesus Christ.” Here the focus is more closely on the meaning of the death of Christ.<\/p>\n<p>God’s “secret wisdom” is mentioned in 1 Corinthians 2:7. The context is the message of the cross that Paul preaches. This message is foolishness to those who consider themselves wise but are lost, and it is the “foolishness” of what is preached that brings salvation to believers (1:18-25). Paul does not attempt to proclaim worldly “wisdom,” but he does declare a “message of wisdom” to those who are spiritually mature (2:6). To these he speaks the “secret wisdom,” or literally, “wisdom in a secret” (v 7). This passage clearly connects the basic concept of “mystery” as the counsel of God with the death of Christ as the means of salvation. It also connects mystery with the process of history (“the rulers of this age”) and with the sweep of God’s purposes from OT times into the future. Verse 10 emphasizes the fact that God has indeed revealed these mysteries to us.<\/p>\n<p>In 1 Corinthians 4:1 Paul again speaks from the context of a contrast between God’s wisdom and that of the world (3:18-23). He speaks not only of secret things or mysteries but also introduces the concept of stewardship. He has been entrusted with the revelation of God’s mystery and must be faithful in his ministry of declaring it. This theme will reappear in Ephesians 3:2-6.<\/p>\n<p>Paul returns to the relationship of mystery and the end time in 1 Corinthians 15:51. The earlier passage (2:9-16) showed that human knowledge cannot possibly anticipate what God has planned, but God has revealed this mystery to believers. A major aspect of this revealed mystery is the way in which the faithful will be brought into the presence of God: “Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (15:51-52, <span>rsv<\/span>). The other references to mystery in 1 Corinthians occur in the broad context of chapters 12–14 dealing with spiritual gifts, which include receiving divine revelation, so the term “mysteries” in 13:2 and 14:2 is appropriate.<\/p>\n<p>Ephesians opens with a series of statements about God’s purpose in history, culminating in the universal headship of Christ (Eph 1:10). These statements include such terms as “chose,” “destined,” “will,” “purpose,” “plan,” and “counsel.” This is clearly the range of ideas associated with the word “mystery” in ancient Jewish writings, and these ideas shed light on Paul’s use of the summary expression: “For he has made known to us . . . the mystery of his will” (v 9, <span>rsv<\/span>).<\/p>\n<p>Part of God’s purpose was to form a body of believers, reconciled to himself and to each other through the cross (Eph 2:14-18). In this body, Jewish and Gentile believers have been made members together of one body and sharers together in the promise in Christ Jesus, a new phase of God’s revealed plan, which Paul here calls a “mystery” (3:6). As noted above, Paul himself has a responsibility to minister the truth of this “mystery” faithfully (3:2-5; cf. 1 Cor 4:1-5).<\/p>\n<p>Colossians continues to show Paul’s sense of responsibility regarding this “mystery,” which is now identified with the “word of God” (Col 1:25-29). Once again there is the idea of the span of history linked with the mystery that is known only by revelation: “the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints” (v 26). As in Ephesians, the church is the locus for the working out of God’s mystery, “which is Christ in you, the hope of glory” (v 27). This Christ is proclaimed in wisdom, so that believers may reach mature completion in him (v 28). The Colossian believers are asked to pray for Paul as he preaches this “mystery” (4:3).<\/p>\n<p>It is made clear in 1 Timothy 3:16 that the “mystery of godliness” includes the basic elements associated with the “mystery,” such as its manifestation in the world and ultimate vindication. However, this grand plan of God does not unfold without opposition. In connection with the coming of the end time, Paul again mentions a mystery. This time it is a dark mystery, called the “secret power of lawlessness” (2 Thes 2:7). A similar evil force, “Babylon the Great, the Mother of Prostitutes,” is introduced in the book of Revelation with the word “mystery” (Rv 17:5). Perhaps the idea is that there are forces counter to God whose workings are also impossible for humans to understand. God’s truth and power will, however, prevail over these, as he brings his own mystery, his wise counsel, to fulfillment.<\/p>\n<p>Revelation 10:6-7 declares this fulfillment. The ages of waiting in perplexity, of enduring evil, are over, as the angel announces, “There will be no more delay!” The time has finally come when “the mystery of God will be accomplished.” Note the dynamic quality of the mystery in this context. It is not just static truth but something that can be “accomplished.” This great climax to history is in accord with God’s previous revelation “to his servants, the prophets.” The mystery, then, is God’s wise counsel, which both guides history and is revealed in its culmination. It expresses God’s answer to the problem of evil and the vain opposition by evil powers. It declares the meaning of the central event in history, the death of Christ, and reveals the results of the resurrection in the ultimate transformation of all believers at the coming of Christ.<\/p>","summary_ro":"MYSTERY Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told. The passages in which its theological meaning is most clearly...","summary_en":"MYSTERY Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told. The passages in which its theological meaning is most clearly...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57364,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:25","title_en":"Study Note: Romani 11:25","content_ro":"<p><strong>11:25<\/strong> Paul usually uses the word <em>mystery<\/em> to refer to an event of the last days that has already been determined by God. Such a <em>mystery<\/em> already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and <em>Gentiles<\/em> in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).<\/p>","content_en":"<p><strong>11:25<\/strong> Paul usually uses the word <em>mystery<\/em> to refer to an event of the last days that has already been determined by God. Such a <em>mystery<\/em> already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and <em>Gentiles<\/em> in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).<\/p>","summary_ro":"11:25 Paul usually uses the word mystery to refer to an event of the last days that has already been determined by God. Such a mystery already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and Gentiles in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).","summary_en":"11:25 Paul usually uses the word mystery to refer to an event of the last days that has already been determined by God. Such a mystery already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and Gentiles in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84990,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:25","title_en":"Study Note: Romani 11:25","content_ro":"<p><strong>11:25<\/strong> Paul usually uses the word <em>mystery<\/em> to refer to an event of the last days that has already been determined by God. Such a <em>mystery<\/em> already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and <em>Gentiles<\/em> in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).<\/p>","content_en":"<p><strong>11:25<\/strong> Paul usually uses the word <em>mystery<\/em> to refer to an event of the last days that has already been determined by God. Such a <em>mystery<\/em> already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and <em>Gentiles<\/em> in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).<\/p>","summary_ro":"11:25 Paul usually uses the word mystery to refer to an event of the last days that has already been determined by God. Such a mystery already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and Gentiles in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).","summary_en":"11:25 Paul usually uses the word mystery to refer to an event of the last days that has already been determined by God. Such a mystery already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and Gentiles in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112616,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:25","title_en":"Study Note: Romani 11:25","content_ro":"<p><strong>11:25<\/strong> Paul usually uses the word <em>mystery<\/em> to refer to an event of the last days that has already been determined by God. Such a <em>mystery<\/em> already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and <em>Gentiles<\/em> in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).<\/p>","content_en":"<p><strong>11:25<\/strong> Paul usually uses the word <em>mystery<\/em> to refer to an event of the last days that has already been determined by God. Such a <em>mystery<\/em> already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and <em>Gentiles<\/em> in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).<\/p>","summary_ro":"11:25 Paul usually uses the word mystery to refer to an event of the last days that has already been determined by God. Such a mystery already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and Gentiles in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).","summary_en":"11:25 Paul usually uses the word mystery to refer to an event of the last days that has already been determined by God. Such a mystery already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and Gentiles in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140242,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:25","title_en":"Study Note: Romani 11:25","content_ro":"<p><strong>11:25<\/strong> Paul usually uses the word <em>mystery<\/em> to refer to an event of the last days that has already been determined by God. Such a <em>mystery<\/em> already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and <em>Gentiles<\/em> in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).<\/p>","content_en":"<p><strong>11:25<\/strong> Paul usually uses the word <em>mystery<\/em> to refer to an event of the last days that has already been determined by God. Such a <em>mystery<\/em> already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and <em>Gentiles<\/em> in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).<\/p>","summary_ro":"11:25 Paul usually uses the word mystery to refer to an event of the last days that has already been determined by God. Such a mystery already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and Gentiles in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).","summary_en":"11:25 Paul usually uses the word mystery to refer to an event of the last days that has already been determined by God. Such a mystery already exists in heaven and is revealed to God’s people in the Christian era (see 16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; 1 Tim 3:9, 16). Here, the mystery is the relationship of Jews and Gentiles in the plan of salvation, which is at the heart of this entire passage (Rom 11:11-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61652,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64299,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67438,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Secret of the Good News","title_en":"The Secret of the Good News","content_ro":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","content_en":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","summary_ro":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","summary_en":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89278,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91925,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95064,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Secret of the Good News","title_en":"The Secret of the Good News","content_ro":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","content_en":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","summary_ro":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","summary_en":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116904,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119551,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122690,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Secret of the Good News","title_en":"The Secret of the Good News","content_ro":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","content_en":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","summary_ro":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","summary_en":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144530,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Faithfulness to His People","title_en":"God’s Faithfulness to His People","content_ro":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","content_en":"<h3>God’s Faithfulness to His People<\/h3>\n<p>When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13).<\/p>\n<p>God had called the nation Israel to be his covenant people (Exod 19:5-6; 1 Kgs 8:53). Despite this unique identity, the people of Israel were frequently rebellious toward God (see, e.g., Exod 32:1-6; Num 14:1-12; Judg 2:10-15). Even during the height of God’s blessing of Israel (Solomon’s reign) the people “sacrificed their offerings at local places of worship” (3:2), an expression of their ongoing commitment to pagan worship (see also 1 Kgs 11:4-13). Both the northern and southern kingdoms later fell into this sin (12:31-32; 13:2, 32-33; 14:22-24; 15:14; 22:43). Every ruler of the northern kingdom led the people into apostate religious practices, resulting in Israel being sent into exile in 722 <span>BC<\/span>. While the southern kingdom experienced occasional religious reform, such reform would only be temporary, and Judah would ultimately suffer a similar fate in being exiled by the Babylonians in 586 <span>BC<\/span>. Still, God retained a faithful remnant among his people (see, e.g., 1 Kgs 19:18; Isa 10:20-34) and had plans for their future well-being (see Isa 4:2-6; Isa 40:1-11; Jer 30:1-24). In spite of his people’s unfaithfulness, God maintained his love and faithfulness toward them and desired to restore them (Hos 2:1-23).<\/p>\n<p>God still has a people who are his own (1 Cor 1:2; 1 Pet 1:1). Those who follow Christ are his “chosen people” (1 Pet 2:9-10, who constitute the temple of God (2 Cor 6:14–7:1). They have God’s promise that he will never forsake them but will always be faithful to his promises to them (John 14:16; 2 Tim 2:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 32:10; Exod 3:13-17; 34:6; Deut 7:9; 31:6; Josh 1:5; 21:45; 2 Sam 7:16; 1 Kgs 6:12-13; 8:29-53; 9:3-9; Pss 31:1-5; 91:4; Isa 40:1-11; 54:8; Lam 3:22-24; Mic 7:18-20; John 14:16; Rom 3:3-4; 11:25-29; 1 Cor 10:13; 2 Cor 1:20; 2 Tim 2:13; Titus 1:2; Heb 10:23; 11:11; 1 Pet 4:19; Rev 1:4-5; 19:11<\/p>","summary_ro":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","summary_en":"God’s Faithfulness to His People When God established the covenant with his people Israel, it included blessings for obedience and curses for disobedience (see Deut 28:1-68). Many years later, when Solomon had finished dedicating the Temple, the Lord appeared to him and reminded him that if the people were unfaithful to this covenant, sure judgment would follow (1 Kgs 9:6-9). Conversely, if they were faithful, God would dwell among them and never forsake them (6:12-13). God had called the nat...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147177,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Covenant","title_en":"The New Covenant","content_ro":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","content_en":"<h3>The New Covenant<\/h3>\n<p>The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities.<\/p>\n<p>The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hearts (Jer 31:33). The great liability of the old covenant was that it lacked the power to enable people to do what it commanded (see Rom 8:3). The new covenant would be internalized through the power of the Holy Spirit (Ezek 36:24-27). Thus, it would become possible for people everywhere (not just a select few) to fulfill God’s covenant plan for life as summed up in the two “Great Commandments” (Matt 22:35-40): “You must love the <span>Lord<\/span> your God” (Deut 6:5) and “Love your neighbor as yourself” (Lev 19:18). The new covenant would achieve the goal that the old one pointed to but could not reach: creating new persons and a new community. The goal is a deep transformation of sinners, beginning with forgiveness of sins and culminating in a holiness exemplified by good works (Eph 1:4; 2:8-10).<\/p>\n<p>Jeremiah 30–33 stands out in its optimistic view of Israel’s future. The high point of this section (31:31-34) is the announcement that the Lord God will form a new covenant with his people. This passage in Jeremiah points toward Jesus of Nazareth, whose death would seal this new covenant. Jesus applied the new covenant to himself when he instituted the communion ritual (Matt 26:28; Mark 14:24; Luke 22:20; see also 1 Cor 11:25; 2 Cor 3:6). Jesus’ death made him the mediator of the covenant for whoever believes in him (Heb 8:8-12; ch 9). Christians commemorate that reality each time they participate in Communion. According to the New Testament, all believers in Jesus Christ will know him directly by the activity of the Holy Spirit, whose indwelling has been made possible through the sacrifice of Christ. They will know him personally and experience him powerfully, as only a few did in Old Testament times.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Isa 11:1-9; 54:13-15; Jer 31:31-34; Ezek 37:24-28; Matt 26:27-28; Luke 22:20; Rom 11:25-36; 1 Cor 11:23-26; 2 Cor 3:6-18; Heb 8:8–9:28<\/p>","summary_ro":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","summary_en":"The New Covenant The key affirmation of the Sinai covenant was, “I will claim you as my own people, and I will be your God” (Exod 6:7; see Jer 31:33). The relationship between God and his people envisioned in the Sinai covenant was surrounded by laws chiseled in stone and a priestly class in charge of all religious institutions and activities. The new covenant would differ from the old in one primary way: It would no longer be external to the worshipers, but would now be written on their hear...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150316,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Secret of the Good News","title_en":"The Secret of the Good News","content_ro":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","content_en":"<h3>The Secret of the Good News<\/h3>\n<p>In Paul’s letters, the word <em>secret<\/em> (sometimes translated <em>mystery<\/em>) is applied to the Good News. Sometimes <em>secret<\/em> is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic idea only a few can discover. Rather, he adapts the term from Jewish apocalyptic teaching (the term <em>apocalyptic<\/em> is from a Greek word that means “uncovering” or “revelation”; the same word supplies the name for the book of Revelation). In the apocalyptic perspective, the plan God has mapped out for all of history already exists in his mind but is hidden from human eyes until God chooses to disclose it. For Paul, the secret plan has now been disclosed in Christ, and it is broadcast throughout the world by his apostles.<\/p>\n<p>Through the Old Testament prophets, God foretold many elements of the Good News, but he kept some aspects of it hidden until he revealed them in the New Testament era. These include the full participation of Gentiles as fellow-heirs with Jews (Col 1:27; Eph 3:1-9); the indwelling of Christ in believers (Col 1:27; 2:2); and the union of Christ and the church, as illustrated by the union of husband and wife (Eph 5:32). Some elements of God’s plan are still hidden and await further revelation, such as the salvation of all Israel (Rom 11:25-27) and the transfiguration of Christians at the time of Christ’s return (1 Cor 15:51-53).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 11:25; 16:25; 1 Cor 2:1, 7; 15:51; Eph 1:9; 3:1-9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3<\/p>","summary_ro":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","summary_en":"The Secret of the Good News In Paul’s letters, the word secret (sometimes translated mystery) is applied to the Good News. Sometimes secret is used as an abbreviation for the Good News itself (2:2; 4:3; 1 Cor 2:1; Eph 1:9; 6:19). Frequently, as in Col 1:26, Paul claims that the secret had been hidden in the past but has now been revealed (see also Rom 16:25; 1 Cor 2:7; Eph 3:9). Paul does not mean by this that the Good News is a secret that has to be probed or that it is some kind of Gnostic ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":4824,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Old Testament in the New Testament Bible*, Quotations","title_en":"of the Old Testament in the New Testament Bible*, Quotations","content_ro":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","content_en":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","summary_ro":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","summary_en":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9240,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Deliverer Deliverance","title_en":"Deliverer Deliverance","content_ro":"<h3>DELIVERANCE, DELIVERER<\/h3>\n<p>Rescue or redemption and the agent of such a rescue. Scripture teaches that God’s ultimate goal in history is to rescue people from the curse of sin, death, Satan, and hell. The OT depicts God as delivering his chosen people from Egyptian slavery, from Babylonian captivity, and from oppression at the hands of various Palestinian tribes. To Christians those deliverances foreshadow the coming of Jesus Christ as supreme deliverer.<\/p>\n<p>The noun “deliverer” occurs a number of times in the OT. Three times the word refers to a human being. Othniel delivered Israel from subjugation to Cushan-rishathaim, king of Mesopotamia (Jgs 3:8-10). Ehud delivered Israel from Eglon, king of Moab (vv 15, 30). Judges 18:27-29 states that “there was no deliverer” to protect Laish from conquest by Dan’s tribe. Other uses of “deliverer” refer to God himself as personal deliverer of his people (2 Sm 22:2; Pss 18:2; 40:17; 70:5; 144:2).<\/p>\n<p>The basic OT concept of deliverer is expressed in a Hebrew word for “next of kin.” A close relative was responsible to aid an individual in distress and to redeem him or her from slavery. God sent deliverance when his people were in danger, or God himself acted as deliverer, uniquely and forcefully in the exodus from Egypt (Ex 3:7-8).<\/p>\n<p>In the NT, Jesus quoted a messianic passage (Is 61:1-2) as describing his own mission to proclaim release (or, deliverance) to the captives (Lk 4:18). In Acts 7:35 Moses is called a “deliverer” of Israel. In Romans 11:26 the apostle Paul paraphrased Isaiah 59:20, saying “A Deliverer will come from Jerusalem”—referring to Jesus Christ.<\/p>\n<p><em>See also<\/em> Messiah; Redeemer, Redemption.<\/p>","content_en":"<h3>DELIVERANCE, DELIVERER<\/h3>\n<p>Rescue or redemption and the agent of such a rescue. Scripture teaches that God’s ultimate goal in history is to rescue people from the curse of sin, death, Satan, and hell. The OT depicts God as delivering his chosen people from Egyptian slavery, from Babylonian captivity, and from oppression at the hands of various Palestinian tribes. To Christians those deliverances foreshadow the coming of Jesus Christ as supreme deliverer.<\/p>\n<p>The noun “deliverer” occurs a number of times in the OT. Three times the word refers to a human being. Othniel delivered Israel from subjugation to Cushan-rishathaim, king of Mesopotamia (Jgs 3:8-10). Ehud delivered Israel from Eglon, king of Moab (vv 15, 30). Judges 18:27-29 states that “there was no deliverer” to protect Laish from conquest by Dan’s tribe. Other uses of “deliverer” refer to God himself as personal deliverer of his people (2 Sm 22:2; Pss 18:2; 40:17; 70:5; 144:2).<\/p>\n<p>The basic OT concept of deliverer is expressed in a Hebrew word for “next of kin.” A close relative was responsible to aid an individual in distress and to redeem him or her from slavery. God sent deliverance when his people were in danger, or God himself acted as deliverer, uniquely and forcefully in the exodus from Egypt (Ex 3:7-8).<\/p>\n<p>In the NT, Jesus quoted a messianic passage (Is 61:1-2) as describing his own mission to proclaim release (or, deliverance) to the captives (Lk 4:18). In Acts 7:35 Moses is called a “deliverer” of Israel. In Romans 11:26 the apostle Paul paraphrased Isaiah 59:20, saying “A Deliverer will come from Jerusalem”—referring to Jesus Christ.<\/p>\n<p><em>See also<\/em> Messiah; Redeemer, Redemption.<\/p>","summary_ro":"DELIVERANCE, DELIVERER Rescue or redemption and the agent of such a rescue. Scripture teaches that God’s ultimate goal in history is to rescue people from the curse of sin, death, Satan, and hell. The OT depicts God as delivering his chosen people from Egyptian slavery, from Babylonian captivity, and from oppression at the hands of various Palestinian tribes. To Christians those deliverances foreshadow the coming of Jesus Christ as supreme deliverer. The noun “deliverer” occurs a number of ti...","summary_en":"DELIVERANCE, DELIVERER Rescue or redemption and the agent of such a rescue. Scripture teaches that God’s ultimate goal in history is to rescue people from the curse of sin, death, Satan, and hell. The OT depicts God as delivering his chosen people from Egyptian slavery, from Babylonian captivity, and from oppression at the hands of various Palestinian tribes. To Christians those deliverances foreshadow the coming of Jesus Christ as supreme deliverer. The noun “deliverer” occurs a number of ti...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26745,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mystery","title_en":"Mystery","content_ro":"<h3>MYSTERY<\/h3>\n<p>Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told.<\/p>\n<p>The passages in which its theological meaning is most clearly seen (among over 30 occurrences in Scripture) are Daniel 3:18-28; 4:6 (Septuagint); Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 4:1; 15:51; Ephesians 1:9; 3:3-6, 9-12; Colossians 1:26-29; 2:2; 2 Thessalonians 2:7; 1 Timothy 3:9, 16; Revelation 1:20; 10:7; 17:5-18.<\/p>\n<p>In the passages in Daniel, the emphasis is on the revelation that God gave Daniel concerning the content and meaning of King Nebuchadnezzar’s dream about the future. It is important to note here that the dream was about what God was going to do. No wise man, enchanter, magician or diviner could explain it, but “there is a God in heaven who reveals mysteries” (Dn 2:28).<\/p>\n<p>Scholarly studies in recent years have determined that similar themes are found in other Jewish writings, including the Dead Sea Scrolls. The stress is on the decisions God has made about the future, especially the end time. The world wrestles with such matters as the problem of evil (i.e., Why, if God is both good and powerful, do people still suffer?). The believer identifies with these problems but knows that God has his providential plans and that one day he will make all things clear. The way God will bring vindication for those who are wronged in this world and judgment to those who do wrong is part of the content of the “mystery” and was a major emphasis in the writings around the time of Christ. God controls the affairs of the universe. The nations will eventually fulfill his purposes.<\/p>\n<p>Matthew 13:11, Mark 4:11, and Luke 8:10 are part of the parables of the kingdom. The kingdom itself is related to the final climactic work of God in history. This is seen in some of the imagery of the parables, such as the harvest, which symbolizes future judgment. Therefore, the word “mystery” is appropriate and significant here. In the immediate context Jesus is explaining why he uses parables. They both vividly illustrate truth and conceal truth from those who are not receptive to it. Therefore, the word “mystery” (plural in Mt and Lk) describes the inner meaning of Jesus’ teaching about the kingdom. Those who accept the message will know its meaning; those who do not will lose not only the meaning but apparently also the opportunity to hear and respond to the message of salvation (Mt 13:12-15).<\/p>\n<p>Another aspect of this passage lies in the unasked question as to why, if the Messiah has come, evil still persists in the world. The servants in one of the parables wanted to pull up the weeds, symbolizing evil or evil persons, but were told to allow them to grow until the time of harvest—that is, the judgment (Mt 13:24-30). The persistence of evil in the world and the way God will eventually deal with it is one of the “mysteries.”<\/p>\n<p>Romans 11:25 occurs in a large section (chs 9–11) that deals with the people of Israel and their future. Once again, the issue concerns a present problem and its future resolution. In this case the problem is the unbelief of Israel. The hardening of Israel during the present time is called a “mystery” (Rom 11:25). God’s purposes will not be thwarted, however, “and so all Israel will be saved” (v 26). This emphasis on the purposes of God is closely intertwined with the concept of the “mystery” and is basic to this entire passage.<\/p>\n<p>Romans 16:25 is broader in its scope, connecting the “revelation of the mystery hidden for long ages past” with Paul’s “gospel and the proclamation of Jesus Christ.” Here the focus is more closely on the meaning of the death of Christ.<\/p>\n<p>God’s “secret wisdom” is mentioned in 1 Corinthians 2:7. The context is the message of the cross that Paul preaches. This message is foolishness to those who consider themselves wise but are lost, and it is the “foolishness” of what is preached that brings salvation to believers (1:18-25). Paul does not attempt to proclaim worldly “wisdom,” but he does declare a “message of wisdom” to those who are spiritually mature (2:6). To these he speaks the “secret wisdom,” or literally, “wisdom in a secret” (v 7). This passage clearly connects the basic concept of “mystery” as the counsel of God with the death of Christ as the means of salvation. It also connects mystery with the process of history (“the rulers of this age”) and with the sweep of God’s purposes from OT times into the future. Verse 10 emphasizes the fact that God has indeed revealed these mysteries to us.<\/p>\n<p>In 1 Corinthians 4:1 Paul again speaks from the context of a contrast between God’s wisdom and that of the world (3:18-23). He speaks not only of secret things or mysteries but also introduces the concept of stewardship. He has been entrusted with the revelation of God’s mystery and must be faithful in his ministry of declaring it. This theme will reappear in Ephesians 3:2-6.<\/p>\n<p>Paul returns to the relationship of mystery and the end time in 1 Corinthians 15:51. The earlier passage (2:9-16) showed that human knowledge cannot possibly anticipate what God has planned, but God has revealed this mystery to believers. A major aspect of this revealed mystery is the way in which the faithful will be brought into the presence of God: “Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (15:51-52, <span>rsv<\/span>). The other references to mystery in 1 Corinthians occur in the broad context of chapters 12–14 dealing with spiritual gifts, which include receiving divine revelation, so the term “mysteries” in 13:2 and 14:2 is appropriate.<\/p>\n<p>Ephesians opens with a series of statements about God’s purpose in history, culminating in the universal headship of Christ (Eph 1:10). These statements include such terms as “chose,” “destined,” “will,” “purpose,” “plan,” and “counsel.” This is clearly the range of ideas associated with the word “mystery” in ancient Jewish writings, and these ideas shed light on Paul’s use of the summary expression: “For he has made known to us . . . the mystery of his will” (v 9, <span>rsv<\/span>).<\/p>\n<p>Part of God’s purpose was to form a body of believers, reconciled to himself and to each other through the cross (Eph 2:14-18). In this body, Jewish and Gentile believers have been made members together of one body and sharers together in the promise in Christ Jesus, a new phase of God’s revealed plan, which Paul here calls a “mystery” (3:6). As noted above, Paul himself has a responsibility to minister the truth of this “mystery” faithfully (3:2-5; cf. 1 Cor 4:1-5).<\/p>\n<p>Colossians continues to show Paul’s sense of responsibility regarding this “mystery,” which is now identified with the “word of God” (Col 1:25-29). Once again there is the idea of the span of history linked with the mystery that is known only by revelation: “the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints” (v 26). As in Ephesians, the church is the locus for the working out of God’s mystery, “which is Christ in you, the hope of glory” (v 27). This Christ is proclaimed in wisdom, so that believers may reach mature completion in him (v 28). The Colossian believers are asked to pray for Paul as he preaches this “mystery” (4:3).<\/p>\n<p>It is made clear in 1 Timothy 3:16 that the “mystery of godliness” includes the basic elements associated with the “mystery,” such as its manifestation in the world and ultimate vindication. However, this grand plan of God does not unfold without opposition. In connection with the coming of the end time, Paul again mentions a mystery. This time it is a dark mystery, called the “secret power of lawlessness” (2 Thes 2:7). A similar evil force, “Babylon the Great, the Mother of Prostitutes,” is introduced in the book of Revelation with the word “mystery” (Rv 17:5). Perhaps the idea is that there are forces counter to God whose workings are also impossible for humans to understand. God’s truth and power will, however, prevail over these, as he brings his own mystery, his wise counsel, to fulfillment.<\/p>\n<p>Revelation 10:6-7 declares this fulfillment. The ages of waiting in perplexity, of enduring evil, are over, as the angel announces, “There will be no more delay!” The time has finally come when “the mystery of God will be accomplished.” Note the dynamic quality of the mystery in this context. It is not just static truth but something that can be “accomplished.” This great climax to history is in accord with God’s previous revelation “to his servants, the prophets.” The mystery, then, is God’s wise counsel, which both guides history and is revealed in its culmination. It expresses God’s answer to the problem of evil and the vain opposition by evil powers. It declares the meaning of the central event in history, the death of Christ, and reveals the results of the resurrection in the ultimate transformation of all believers at the coming of Christ.<\/p>","content_en":"<h3>MYSTERY<\/h3>\n<p>Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told.<\/p>\n<p>The passages in which its theological meaning is most clearly seen (among over 30 occurrences in Scripture) are Daniel 3:18-28; 4:6 (Septuagint); Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 4:1; 15:51; Ephesians 1:9; 3:3-6, 9-12; Colossians 1:26-29; 2:2; 2 Thessalonians 2:7; 1 Timothy 3:9, 16; Revelation 1:20; 10:7; 17:5-18.<\/p>\n<p>In the passages in Daniel, the emphasis is on the revelation that God gave Daniel concerning the content and meaning of King Nebuchadnezzar’s dream about the future. It is important to note here that the dream was about what God was going to do. No wise man, enchanter, magician or diviner could explain it, but “there is a God in heaven who reveals mysteries” (Dn 2:28).<\/p>\n<p>Scholarly studies in recent years have determined that similar themes are found in other Jewish writings, including the Dead Sea Scrolls. The stress is on the decisions God has made about the future, especially the end time. The world wrestles with such matters as the problem of evil (i.e., Why, if God is both good and powerful, do people still suffer?). The believer identifies with these problems but knows that God has his providential plans and that one day he will make all things clear. The way God will bring vindication for those who are wronged in this world and judgment to those who do wrong is part of the content of the “mystery” and was a major emphasis in the writings around the time of Christ. God controls the affairs of the universe. The nations will eventually fulfill his purposes.<\/p>\n<p>Matthew 13:11, Mark 4:11, and Luke 8:10 are part of the parables of the kingdom. The kingdom itself is related to the final climactic work of God in history. This is seen in some of the imagery of the parables, such as the harvest, which symbolizes future judgment. Therefore, the word “mystery” is appropriate and significant here. In the immediate context Jesus is explaining why he uses parables. They both vividly illustrate truth and conceal truth from those who are not receptive to it. Therefore, the word “mystery” (plural in Mt and Lk) describes the inner meaning of Jesus’ teaching about the kingdom. Those who accept the message will know its meaning; those who do not will lose not only the meaning but apparently also the opportunity to hear and respond to the message of salvation (Mt 13:12-15).<\/p>\n<p>Another aspect of this passage lies in the unasked question as to why, if the Messiah has come, evil still persists in the world. The servants in one of the parables wanted to pull up the weeds, symbolizing evil or evil persons, but were told to allow them to grow until the time of harvest—that is, the judgment (Mt 13:24-30). The persistence of evil in the world and the way God will eventually deal with it is one of the “mysteries.”<\/p>\n<p>Romans 11:25 occurs in a large section (chs 9–11) that deals with the people of Israel and their future. Once again, the issue concerns a present problem and its future resolution. In this case the problem is the unbelief of Israel. The hardening of Israel during the present time is called a “mystery” (Rom 11:25). God’s purposes will not be thwarted, however, “and so all Israel will be saved” (v 26). This emphasis on the purposes of God is closely intertwined with the concept of the “mystery” and is basic to this entire passage.<\/p>\n<p>Romans 16:25 is broader in its scope, connecting the “revelation of the mystery hidden for long ages past” with Paul’s “gospel and the proclamation of Jesus Christ.” Here the focus is more closely on the meaning of the death of Christ.<\/p>\n<p>God’s “secret wisdom” is mentioned in 1 Corinthians 2:7. The context is the message of the cross that Paul preaches. This message is foolishness to those who consider themselves wise but are lost, and it is the “foolishness” of what is preached that brings salvation to believers (1:18-25). Paul does not attempt to proclaim worldly “wisdom,” but he does declare a “message of wisdom” to those who are spiritually mature (2:6). To these he speaks the “secret wisdom,” or literally, “wisdom in a secret” (v 7). This passage clearly connects the basic concept of “mystery” as the counsel of God with the death of Christ as the means of salvation. It also connects mystery with the process of history (“the rulers of this age”) and with the sweep of God’s purposes from OT times into the future. Verse 10 emphasizes the fact that God has indeed revealed these mysteries to us.<\/p>\n<p>In 1 Corinthians 4:1 Paul again speaks from the context of a contrast between God’s wisdom and that of the world (3:18-23). He speaks not only of secret things or mysteries but also introduces the concept of stewardship. He has been entrusted with the revelation of God’s mystery and must be faithful in his ministry of declaring it. This theme will reappear in Ephesians 3:2-6.<\/p>\n<p>Paul returns to the relationship of mystery and the end time in 1 Corinthians 15:51. The earlier passage (2:9-16) showed that human knowledge cannot possibly anticipate what God has planned, but God has revealed this mystery to believers. A major aspect of this revealed mystery is the way in which the faithful will be brought into the presence of God: “Lo! I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet” (15:51-52, <span>rsv<\/span>). The other references to mystery in 1 Corinthians occur in the broad context of chapters 12–14 dealing with spiritual gifts, which include receiving divine revelation, so the term “mysteries” in 13:2 and 14:2 is appropriate.<\/p>\n<p>Ephesians opens with a series of statements about God’s purpose in history, culminating in the universal headship of Christ (Eph 1:10). These statements include such terms as “chose,” “destined,” “will,” “purpose,” “plan,” and “counsel.” This is clearly the range of ideas associated with the word “mystery” in ancient Jewish writings, and these ideas shed light on Paul’s use of the summary expression: “For he has made known to us . . . the mystery of his will” (v 9, <span>rsv<\/span>).<\/p>\n<p>Part of God’s purpose was to form a body of believers, reconciled to himself and to each other through the cross (Eph 2:14-18). In this body, Jewish and Gentile believers have been made members together of one body and sharers together in the promise in Christ Jesus, a new phase of God’s revealed plan, which Paul here calls a “mystery” (3:6). As noted above, Paul himself has a responsibility to minister the truth of this “mystery” faithfully (3:2-5; cf. 1 Cor 4:1-5).<\/p>\n<p>Colossians continues to show Paul’s sense of responsibility regarding this “mystery,” which is now identified with the “word of God” (Col 1:25-29). Once again there is the idea of the span of history linked with the mystery that is known only by revelation: “the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints” (v 26). As in Ephesians, the church is the locus for the working out of God’s mystery, “which is Christ in you, the hope of glory” (v 27). This Christ is proclaimed in wisdom, so that believers may reach mature completion in him (v 28). The Colossian believers are asked to pray for Paul as he preaches this “mystery” (4:3).<\/p>\n<p>It is made clear in 1 Timothy 3:16 that the “mystery of godliness” includes the basic elements associated with the “mystery,” such as its manifestation in the world and ultimate vindication. However, this grand plan of God does not unfold without opposition. In connection with the coming of the end time, Paul again mentions a mystery. This time it is a dark mystery, called the “secret power of lawlessness” (2 Thes 2:7). A similar evil force, “Babylon the Great, the Mother of Prostitutes,” is introduced in the book of Revelation with the word “mystery” (Rv 17:5). Perhaps the idea is that there are forces counter to God whose workings are also impossible for humans to understand. God’s truth and power will, however, prevail over these, as he brings his own mystery, his wise counsel, to fulfillment.<\/p>\n<p>Revelation 10:6-7 declares this fulfillment. The ages of waiting in perplexity, of enduring evil, are over, as the angel announces, “There will be no more delay!” The time has finally come when “the mystery of God will be accomplished.” Note the dynamic quality of the mystery in this context. It is not just static truth but something that can be “accomplished.” This great climax to history is in accord with God’s previous revelation “to his servants, the prophets.” The mystery, then, is God’s wise counsel, which both guides history and is revealed in its culmination. It expresses God’s answer to the problem of evil and the vain opposition by evil powers. It declares the meaning of the central event in history, the death of Christ, and reveals the results of the resurrection in the ultimate transformation of all believers at the coming of Christ.<\/p>","summary_ro":"MYSTERY Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told. The passages in which its theological meaning is most clearly...","summary_en":"MYSTERY Counsel, or secret plan, that God shares only with his people. In most biblical passages it relates to the wise counsel of God in his guidance of history to its destiny. The most specific and significant application of the concept of mystery is to the plan of God regarding the death of Christ. It does not refer to a secret that God is unwilling to tell or to something so obscure that it could not be understood even if told. The passages in which its theological meaning is most clearly...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":57365,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:26","title_en":"Study Note: Romani 11:26","content_ro":"<p><strong>11:26-27<\/strong> The phrase <em>all Israel<\/em> could refer to the total of all believers, both Jewish and Gentile; with this meaning, <em>and so<\/em> would describe the way that God works to bring salvation to all his people. Alternatively, <em>all Israel<\/em> could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, <em>and so<\/em> would have a sequential meaning—after the full number of Gentiles comes to Christ, <em>then<\/em> the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, <em>The one who rescues<\/em> is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • <em>from Jerusalem:<\/em> The Hebrew text of Isa 59:20 says that the redeemer will come <em>to<\/em> Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).<\/p>","content_en":"<p><strong>11:26-27<\/strong> The phrase <em>all Israel<\/em> could refer to the total of all believers, both Jewish and Gentile; with this meaning, <em>and so<\/em> would describe the way that God works to bring salvation to all his people. Alternatively, <em>all Israel<\/em> could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, <em>and so<\/em> would have a sequential meaning—after the full number of Gentiles comes to Christ, <em>then<\/em> the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, <em>The one who rescues<\/em> is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • <em>from Jerusalem:<\/em> The Hebrew text of Isa 59:20 says that the redeemer will come <em>to<\/em> Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).<\/p>","summary_ro":"11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ...","summary_en":"11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:26","title_en":"Study Note: Romani 11:26","content_ro":"<p><strong>11:26-27<\/strong> The phrase <em>all Israel<\/em> could refer to the total of all believers, both Jewish and Gentile; with this meaning, <em>and so<\/em> would describe the way that God works to bring salvation to all his people. Alternatively, <em>all Israel<\/em> could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, <em>and so<\/em> would have a sequential meaning—after the full number of Gentiles comes to Christ, <em>then<\/em> the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, <em>The one who rescues<\/em> is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • <em>from Jerusalem:<\/em> The Hebrew text of Isa 59:20 says that the redeemer will come <em>to<\/em> Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).<\/p>","content_en":"<p><strong>11:26-27<\/strong> The phrase <em>all Israel<\/em> could refer to the total of all believers, both Jewish and Gentile; with this meaning, <em>and so<\/em> would describe the way that God works to bring salvation to all his people. Alternatively, <em>all Israel<\/em> could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, <em>and so<\/em> would have a sequential meaning—after the full number of Gentiles comes to Christ, <em>then<\/em> the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, <em>The one who rescues<\/em> is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • <em>from Jerusalem:<\/em> The Hebrew text of Isa 59:20 says that the redeemer will come <em>to<\/em> Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).<\/p>","summary_ro":"11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ...","summary_en":"11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112617,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:26","title_en":"Study Note: Romani 11:26","content_ro":"<p><strong>11:26-27<\/strong> The phrase <em>all Israel<\/em> could refer to the total of all believers, both Jewish and Gentile; with this meaning, <em>and so<\/em> would describe the way that God works to bring salvation to all his people. Alternatively, <em>all Israel<\/em> could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, <em>and so<\/em> would have a sequential meaning—after the full number of Gentiles comes to Christ, <em>then<\/em> the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, <em>The one who rescues<\/em> is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • <em>from Jerusalem:<\/em> The Hebrew text of Isa 59:20 says that the redeemer will come <em>to<\/em> Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).<\/p>","content_en":"<p><strong>11:26-27<\/strong> The phrase <em>all Israel<\/em> could refer to the total of all believers, both Jewish and Gentile; with this meaning, <em>and so<\/em> would describe the way that God works to bring salvation to all his people. Alternatively, <em>all Israel<\/em> could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, <em>and so<\/em> would have a sequential meaning—after the full number of Gentiles comes to Christ, <em>then<\/em> the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, <em>The one who rescues<\/em> is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • <em>from Jerusalem:<\/em> The Hebrew text of Isa 59:20 says that the redeemer will come <em>to<\/em> Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).<\/p>","summary_ro":"11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ...","summary_en":"11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140243,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:26","title_en":"Study Note: Romani 11:26","content_ro":"<p><strong>11:26-27<\/strong> The phrase <em>all Israel<\/em> could refer to the total of all believers, both Jewish and Gentile; with this meaning, <em>and so<\/em> would describe the way that God works to bring salvation to all his people. Alternatively, <em>all Israel<\/em> could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, <em>and so<\/em> would have a sequential meaning—after the full number of Gentiles comes to Christ, <em>then<\/em> the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, <em>The one who rescues<\/em> is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • <em>from Jerusalem:<\/em> The Hebrew text of Isa 59:20 says that the redeemer will come <em>to<\/em> Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).<\/p>","content_en":"<p><strong>11:26-27<\/strong> The phrase <em>all Israel<\/em> could refer to the total of all believers, both Jewish and Gentile; with this meaning, <em>and so<\/em> would describe the way that God works to bring salvation to all his people. Alternatively, <em>all Israel<\/em> could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, <em>and so<\/em> would have a sequential meaning—after the full number of Gentiles comes to Christ, <em>then<\/em> the full number of Jews will be saved. It does not mean all Jewish people (see 2:17-29) • In the Old Testament, <em>The one who rescues<\/em> is the Lord. Paul almost surely is referring to Jesus Christ (see 1 Thes 1:10). • <em>from Jerusalem:<\/em> The Hebrew text of Isa 59:20 says that the redeemer will come <em>to<\/em> Jerusalem. Paul might have changed the wording to represent Jesus’ first coming from among the people of Israel or to speak of the second coming when Jesus will return from the heavenly Jerusalem (see Heb 12:22).<\/p>","summary_ro":"11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ...","summary_en":"11:26-27 The phrase all Israel could refer to the total of all believers, both Jewish and Gentile; with this meaning, and so would describe the way that God works to bring salvation to all his people. Alternatively, all Israel could refer to the total of all Jews destined to believe throughout the Christian era, or to a significant number of Jews who turn to Christ in the last days. With the last meaning, and so would have a sequential meaning—after the full number of Gentiles comes to Christ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66737,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Unified Plan of Salvation","title_en":"God’s Unified Plan of Salvation","content_ro":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","content_en":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","summary_ro":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","summary_en":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94363,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Unified Plan of Salvation","title_en":"God’s Unified Plan of Salvation","content_ro":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","content_en":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","summary_ro":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","summary_en":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121989,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Unified Plan of Salvation","title_en":"God’s Unified Plan of Salvation","content_ro":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","content_en":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","summary_ro":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","summary_en":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149615,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Unified Plan of Salvation","title_en":"God’s Unified Plan of Salvation","content_ro":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","content_en":"<h3>God’s Unified Plan of Salvation<\/h3>\n<p>God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world through Jesus, and the Old Testament prepared his people for that climactic moment in salvation history. Paul keeps returning to this theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit into that single, unfolding plan.<\/p>\n<p>At the same time, Paul is also concerned to help us understand the discontinuity in God’s single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has arrived, the prior stage—during which the law of Moses ruled over God’s people—has been left behind. Paul repeatedly emphasizes that our new relationship with God stands separate from the law of Moses (see 6:14; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb 10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole story of the Bible together in a way that honors all parts of his plan.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 1:21-23; Luke 1:46-55, 67-79; Acts 4:10-12; 10:34-43; 13:23-41; Rom 1:3-5, 16-17; 3:21-26; 5:6-11; 8:1-4; 10:5-13; 11:26-27; 1 Cor 15:1-4; Gal 2:14-21; 3:5-14; Eph 1:3-14; Col 1:15-22; 1 Tim 2:3-6; 2 Tim 1:9-10; Heb 9:27-28<\/p>","summary_ro":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","summary_en":"God’s Unified Plan of Salvation God’s plan of salvation unfolds throughout Scripture, and the continuity of that plan is a central theme in Romans. In 3:21, Paul makes two important points about the new way of being “made right” with God that has been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regulations of the Old Testament. Second, it was “promised in the writings of Moses and the prophets” (3:21; see also 1:2). God has always planned to save the world t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":531,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10393,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Election Elect","title_en":"Election Elect","content_ro":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","content_en":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","summary_ro":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","summary_en":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":36257,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spiritual Gifts","title_en":"Spiritual Gifts","content_ro":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","content_en":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","summary_ro":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","summary_en":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":25221,"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}],"32":[{"id":25175,"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":57366,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:32","title_en":"Study Note: Romani 11:32","content_ro":"<p><strong>11:32<\/strong> <em>have mercy on everyone:<\/em> <em>Everyone<\/em> has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.<\/p>","content_en":"<p><strong>11:32<\/strong> <em>have mercy on everyone:<\/em> <em>Everyone<\/em> has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.<\/p>","summary_ro":"11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.","summary_en":"11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84992,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:32","title_en":"Study Note: Romani 11:32","content_ro":"<p><strong>11:32<\/strong> <em>have mercy on everyone:<\/em> <em>Everyone<\/em> has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.<\/p>","content_en":"<p><strong>11:32<\/strong> <em>have mercy on everyone:<\/em> <em>Everyone<\/em> has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.<\/p>","summary_ro":"11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.","summary_en":"11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112618,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:32","title_en":"Study Note: Romani 11:32","content_ro":"<p><strong>11:32<\/strong> <em>have mercy on everyone:<\/em> <em>Everyone<\/em> has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.<\/p>","content_en":"<p><strong>11:32<\/strong> <em>have mercy on everyone:<\/em> <em>Everyone<\/em> has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.<\/p>","summary_ro":"11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.","summary_en":"11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140244,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:32","title_en":"Study Note: Romani 11:32","content_ro":"<p><strong>11:32<\/strong> <em>have mercy on everyone:<\/em> <em>Everyone<\/em> has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.<\/p>","content_en":"<p><strong>11:32<\/strong> <em>have mercy on everyone:<\/em> <em>Everyone<\/em> has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.<\/p>","summary_ro":"11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.","summary_en":"11:32 have mercy on everyone: Everyone has the sense of “all kinds of people.” In the context of Romans, and especially this chapter, it refers to the inclusion of Gentiles alongside Jews.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":14100,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Being and Attributes of God","title_en":"Being and Attributes of God","content_ro":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","content_en":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","summary_ro":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","summary_en":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64778,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Perplexity and God’s Purpose","title_en":"Human Perplexity and God’s Purpose","content_ro":"<h3>Human Perplexity and God’s Purpose<\/h3>\n<p>God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14).<\/p>\n<p>But often the ways in which God works out his purposes are confusing to his people. Such perplexity is evidenced in the prophetic book of Habakkuk. Habakkuk had a candid relationship with God: The prophet felt free to bring his honest concerns to the Lord, and God did not rebuke him for doing so. From Habakkuk’s perspective, God seemed inactive in the face of the violence and social injustice plaguing Judah (Hab 1:2-4). God then revealed that he would take action: He was going to raise up the Babylonians—a nation even more wicked than Judah—to punish Judah (1:5-11). This further perplexed Habakkuk. Yet God’s assurance that justice would be done, along with a vision of God’s glory, brought the prophet to settled faith and praise (3:16-19).<\/p>\n<p>Habakkuk’s journey is similar to that of most believers. When times of doubt and discouragement come, believers can approach the Lord and pour out their questions and concerns to him. He may not provide all the answers, and the answers he does provide may not be what we want to hear. But like Habakkuk, we may receive a fresh glimpse of who God is and what he is like, which will enable us to renew our trust in the One who is in control.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 29:29; Pss 47:9; 139:6; 145:3; Isa 55:8-9; Dan 4:25, 35; Hab 1:2-11; 2:2-20; 3:2-19; Acts 17:24-26; Rom 11:33-34; 13:1; Eph 1:3-10; Col 1:15-20; 2 Pet 3:15<\/p>","content_en":"<h3>Human Perplexity and God’s Purpose<\/h3>\n<p>God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14).<\/p>\n<p>But often the ways in which God works out his purposes are confusing to his people. Such perplexity is evidenced in the prophetic book of Habakkuk. Habakkuk had a candid relationship with God: The prophet felt free to bring his honest concerns to the Lord, and God did not rebuke him for doing so. From Habakkuk’s perspective, God seemed inactive in the face of the violence and social injustice plaguing Judah (Hab 1:2-4). God then revealed that he would take action: He was going to raise up the Babylonians—a nation even more wicked than Judah—to punish Judah (1:5-11). This further perplexed Habakkuk. Yet God’s assurance that justice would be done, along with a vision of God’s glory, brought the prophet to settled faith and praise (3:16-19).<\/p>\n<p>Habakkuk’s journey is similar to that of most believers. When times of doubt and discouragement come, believers can approach the Lord and pour out their questions and concerns to him. He may not provide all the answers, and the answers he does provide may not be what we want to hear. But like Habakkuk, we may receive a fresh glimpse of who God is and what he is like, which will enable us to renew our trust in the One who is in control.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 29:29; Pss 47:9; 139:6; 145:3; Isa 55:8-9; Dan 4:25, 35; Hab 1:2-11; 2:2-20; 3:2-19; Acts 17:24-26; Rom 11:33-34; 13:1; Eph 1:3-10; Col 1:15-20; 2 Pet 3:15<\/p>","summary_ro":"Human Perplexity and God’s Purpose God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14). But often the ways in which God ...","summary_en":"Human Perplexity and God’s Purpose God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14). But often the ways in which God ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66884,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92404,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Perplexity and God’s Purpose","title_en":"Human Perplexity and God’s Purpose","content_ro":"<h3>Human Perplexity and God’s Purpose<\/h3>\n<p>God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14).<\/p>\n<p>But often the ways in which God works out his purposes are confusing to his people. Such perplexity is evidenced in the prophetic book of Habakkuk. Habakkuk had a candid relationship with God: The prophet felt free to bring his honest concerns to the Lord, and God did not rebuke him for doing so. From Habakkuk’s perspective, God seemed inactive in the face of the violence and social injustice plaguing Judah (Hab 1:2-4). God then revealed that he would take action: He was going to raise up the Babylonians—a nation even more wicked than Judah—to punish Judah (1:5-11). This further perplexed Habakkuk. Yet God’s assurance that justice would be done, along with a vision of God’s glory, brought the prophet to settled faith and praise (3:16-19).<\/p>\n<p>Habakkuk’s journey is similar to that of most believers. When times of doubt and discouragement come, believers can approach the Lord and pour out their questions and concerns to him. He may not provide all the answers, and the answers he does provide may not be what we want to hear. But like Habakkuk, we may receive a fresh glimpse of who God is and what he is like, which will enable us to renew our trust in the One who is in control.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 29:29; Pss 47:9; 139:6; 145:3; Isa 55:8-9; Dan 4:25, 35; Hab 1:2-11; 2:2-20; 3:2-19; Acts 17:24-26; Rom 11:33-34; 13:1; Eph 1:3-10; Col 1:15-20; 2 Pet 3:15<\/p>","content_en":"<h3>Human Perplexity and God’s Purpose<\/h3>\n<p>God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14).<\/p>\n<p>But often the ways in which God works out his purposes are confusing to his people. Such perplexity is evidenced in the prophetic book of Habakkuk. Habakkuk had a candid relationship with God: The prophet felt free to bring his honest concerns to the Lord, and God did not rebuke him for doing so. From Habakkuk’s perspective, God seemed inactive in the face of the violence and social injustice plaguing Judah (Hab 1:2-4). God then revealed that he would take action: He was going to raise up the Babylonians—a nation even more wicked than Judah—to punish Judah (1:5-11). This further perplexed Habakkuk. Yet God’s assurance that justice would be done, along with a vision of God’s glory, brought the prophet to settled faith and praise (3:16-19).<\/p>\n<p>Habakkuk’s journey is similar to that of most believers. When times of doubt and discouragement come, believers can approach the Lord and pour out their questions and concerns to him. He may not provide all the answers, and the answers he does provide may not be what we want to hear. But like Habakkuk, we may receive a fresh glimpse of who God is and what he is like, which will enable us to renew our trust in the One who is in control.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 29:29; Pss 47:9; 139:6; 145:3; Isa 55:8-9; Dan 4:25, 35; Hab 1:2-11; 2:2-20; 3:2-19; Acts 17:24-26; Rom 11:33-34; 13:1; Eph 1:3-10; Col 1:15-20; 2 Pet 3:15<\/p>","summary_ro":"Human Perplexity and God’s Purpose God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14). But often the ways in which God ...","summary_en":"Human Perplexity and God’s Purpose God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14). But often the ways in which God ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94510,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120030,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Perplexity and God’s Purpose","title_en":"Human Perplexity and God’s Purpose","content_ro":"<h3>Human Perplexity and God’s Purpose<\/h3>\n<p>God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14).<\/p>\n<p>But often the ways in which God works out his purposes are confusing to his people. Such perplexity is evidenced in the prophetic book of Habakkuk. Habakkuk had a candid relationship with God: The prophet felt free to bring his honest concerns to the Lord, and God did not rebuke him for doing so. From Habakkuk’s perspective, God seemed inactive in the face of the violence and social injustice plaguing Judah (Hab 1:2-4). God then revealed that he would take action: He was going to raise up the Babylonians—a nation even more wicked than Judah—to punish Judah (1:5-11). This further perplexed Habakkuk. Yet God’s assurance that justice would be done, along with a vision of God’s glory, brought the prophet to settled faith and praise (3:16-19).<\/p>\n<p>Habakkuk’s journey is similar to that of most believers. When times of doubt and discouragement come, believers can approach the Lord and pour out their questions and concerns to him. He may not provide all the answers, and the answers he does provide may not be what we want to hear. But like Habakkuk, we may receive a fresh glimpse of who God is and what he is like, which will enable us to renew our trust in the One who is in control.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 29:29; Pss 47:9; 139:6; 145:3; Isa 55:8-9; Dan 4:25, 35; Hab 1:2-11; 2:2-20; 3:2-19; Acts 17:24-26; Rom 11:33-34; 13:1; Eph 1:3-10; Col 1:15-20; 2 Pet 3:15<\/p>","content_en":"<h3>Human Perplexity and God’s Purpose<\/h3>\n<p>God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14).<\/p>\n<p>But often the ways in which God works out his purposes are confusing to his people. Such perplexity is evidenced in the prophetic book of Habakkuk. Habakkuk had a candid relationship with God: The prophet felt free to bring his honest concerns to the Lord, and God did not rebuke him for doing so. From Habakkuk’s perspective, God seemed inactive in the face of the violence and social injustice plaguing Judah (Hab 1:2-4). God then revealed that he would take action: He was going to raise up the Babylonians—a nation even more wicked than Judah—to punish Judah (1:5-11). This further perplexed Habakkuk. Yet God’s assurance that justice would be done, along with a vision of God’s glory, brought the prophet to settled faith and praise (3:16-19).<\/p>\n<p>Habakkuk’s journey is similar to that of most believers. When times of doubt and discouragement come, believers can approach the Lord and pour out their questions and concerns to him. He may not provide all the answers, and the answers he does provide may not be what we want to hear. But like Habakkuk, we may receive a fresh glimpse of who God is and what he is like, which will enable us to renew our trust in the One who is in control.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 29:29; Pss 47:9; 139:6; 145:3; Isa 55:8-9; Dan 4:25, 35; Hab 1:2-11; 2:2-20; 3:2-19; Acts 17:24-26; Rom 11:33-34; 13:1; Eph 1:3-10; Col 1:15-20; 2 Pet 3:15<\/p>","summary_ro":"Human Perplexity and God’s Purpose God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14). But often the ways in which God ...","summary_en":"Human Perplexity and God’s Purpose God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14). But often the ways in which God ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122136,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147656,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Human Perplexity and God’s Purpose","title_en":"Human Perplexity and God’s Purpose","content_ro":"<h3>Human Perplexity and God’s Purpose<\/h3>\n<p>God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14).<\/p>\n<p>But often the ways in which God works out his purposes are confusing to his people. Such perplexity is evidenced in the prophetic book of Habakkuk. Habakkuk had a candid relationship with God: The prophet felt free to bring his honest concerns to the Lord, and God did not rebuke him for doing so. From Habakkuk’s perspective, God seemed inactive in the face of the violence and social injustice plaguing Judah (Hab 1:2-4). God then revealed that he would take action: He was going to raise up the Babylonians—a nation even more wicked than Judah—to punish Judah (1:5-11). This further perplexed Habakkuk. Yet God’s assurance that justice would be done, along with a vision of God’s glory, brought the prophet to settled faith and praise (3:16-19).<\/p>\n<p>Habakkuk’s journey is similar to that of most believers. When times of doubt and discouragement come, believers can approach the Lord and pour out their questions and concerns to him. He may not provide all the answers, and the answers he does provide may not be what we want to hear. But like Habakkuk, we may receive a fresh glimpse of who God is and what he is like, which will enable us to renew our trust in the One who is in control.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 29:29; Pss 47:9; 139:6; 145:3; Isa 55:8-9; Dan 4:25, 35; Hab 1:2-11; 2:2-20; 3:2-19; Acts 17:24-26; Rom 11:33-34; 13:1; Eph 1:3-10; Col 1:15-20; 2 Pet 3:15<\/p>","content_en":"<h3>Human Perplexity and God’s Purpose<\/h3>\n<p>God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14).<\/p>\n<p>But often the ways in which God works out his purposes are confusing to his people. Such perplexity is evidenced in the prophetic book of Habakkuk. Habakkuk had a candid relationship with God: The prophet felt free to bring his honest concerns to the Lord, and God did not rebuke him for doing so. From Habakkuk’s perspective, God seemed inactive in the face of the violence and social injustice plaguing Judah (Hab 1:2-4). God then revealed that he would take action: He was going to raise up the Babylonians—a nation even more wicked than Judah—to punish Judah (1:5-11). This further perplexed Habakkuk. Yet God’s assurance that justice would be done, along with a vision of God’s glory, brought the prophet to settled faith and praise (3:16-19).<\/p>\n<p>Habakkuk’s journey is similar to that of most believers. When times of doubt and discouragement come, believers can approach the Lord and pour out their questions and concerns to him. He may not provide all the answers, and the answers he does provide may not be what we want to hear. But like Habakkuk, we may receive a fresh glimpse of who God is and what he is like, which will enable us to renew our trust in the One who is in control.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 29:29; Pss 47:9; 139:6; 145:3; Isa 55:8-9; Dan 4:25, 35; Hab 1:2-11; 2:2-20; 3:2-19; Acts 17:24-26; Rom 11:33-34; 13:1; Eph 1:3-10; Col 1:15-20; 2 Pet 3:15<\/p>","summary_ro":"Human Perplexity and God’s Purpose God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14). But often the ways in which God ...","summary_en":"Human Perplexity and God’s Purpose God is not an absent deity, or one who only intervenes on a rare occasion. He is intimately involved and active in what comes to pass in this world so that everything might work toward his purpose (2:3, 14; see also Ps 47:9; Acts 17:24-26; Col 1:15-20). The Lord is a holy and merciful God who acts in history to redeem his people (Hab 3:2-15; see also Eph 1:3-10; 2 Pet 3:15) so that all may ultimately see his glory (Hab 2:14). But often the ways in which God ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149762,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":4900,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Old Testament in the New Testament Bible*, Quotations","title_en":"of the Old Testament in the New Testament Bible*, Quotations","content_ro":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","content_en":"<h3>BIBLE*, Q<span>uotations of the Old Testament in the New Testament<\/span><\/h3>\n<p>OT passages cited or alluded to in the NT writings.<\/p>\n<p>One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers.<\/p>\n<p>The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotations in distinctive print, this may not be easily seen, for the NT writers often weave the OT words into their own without indicating they are borrowing from the OT. There are over 400 passages of the OT that are explicitly cited in the NT. Almost half of these are introduced by a statement like “Scripture says” to draw attention to the fact that the authority and thought of the OT is being implemented. For the others, however, the OT words are woven into the fabric of the author’s own statement.<\/p>\n<p>In addition to the over 400 passages cited explicitly, there are well over 1,000 places where there is an allusion to an OT text, event, or person. The difference between a quotation and an allusion is sometimes debated for particular texts, but usually the distinction is that in a quotation the author consciously uses the words of an OT passage, whereas with an allusion he has the texts in mind but is not consciously trying to use the words.<\/p>\n<p>Quotations are easy to identify if there is an introductory formula such as “the Scripture says” (as in Rom 10:11; cf. Is 28:16). Where there is no introductory formula, it is easy to overlook explicit quotations (Rom 10:13; cf. Jl 2:32). The allusions are, of course, harder still to recognize, but they often provide the key to interpretation. For example, John 1:14-18—with its mention of glory, grace and truth, Moses, and the fact that no one has seen God—is much more easily and profoundly understood when read in connection with Exodus 33:17–34:8. In the Exodus passage the glory of God and his grace and truth are revealed to Moses. The author was showing that a much more complete revelation of God was given in Jesus than was given Moses in the account recorded in Exodus.<\/p>\n<p>In addition, significant light is shed on many NT passages from OT passages with similar ideas and words even where the NT author may not have been consciously alluding to those texts (e.g. Mt 16:19; Is 22:22). What was behind the author’s thinking is not certain, but in such cases the NT reflects the thinking, the culture, and language of the OT period.<\/p>\n<p class=\"h2\" id=\"DistributionofOldTestamentQuotations\">Distribution of Old Testament Quotations<\/p>\n<p>The books of the NT that show the most dependence on the OT are Matthew, John, Romans, Hebrews, 1 Peter, and Revelation. Such a statement can be misleading, however, because the writers have different methods.<\/p>\n<p>Matthew quotes or consciously reflects the wording of OT passages about 62 times, almost half of which have an introductory formula. The book of Revelation, on the other hand, never quotes the OT and never has an introductory formula but is probably more dependent on the OT than any other NT book. The book of Hebrews quotes or consciously reflects the OT about 59 times, again half of which have an introductory formula, but the Gospel of John does so only 18 times, nearly always with an introductory formula. However, the allusions to the OT are present on virtually every page of John’s Gospel, so much so that some scholars have argued that he has modeled his account on the exodus narrative, the Jewish feasts, or OT persons and images. Paul’s Letter to the Romans uses the OT 54 times (about three-fourths of which have introductory formulas), but nowhere else so frequently (e.g., 1 Cor 16 times, Gal 11 times, Phil one time, 1 Thes one time).<\/p>\n<p>In addition to the indication that Philippians and 1 Thessalonians use the OT only once each, some other books make explicit use of the OT rarely or never. Colossians, Titus, Philemon, and the Johannine letters do not use the OT at all; 2 Timothy and Jude use the OT only once; while 2 Peter and 1 Timothy make use of it twice.<\/p>\n<p>The important point is to realize that the OT is used most frequently in circumstances where the audience is familiar with the OT or where the OT is essential for describing the events relating to Christ and the church. The books using the OT most frequently (Mt, Jn, Rom, Heb, 1 Pt, Rv) either stem from or are addressed to a Jewish context or, as in the case of Romans and John, deal specifically with the relation of Jews and Christians. The Gospels make rather extensive use of the OT because the language of the OT is necessary to convey the identity and importance of Jesus in the purposes of God. Similarly 1 Peter uses the OT frequently because the author is trying to convey to his persecuted audience that they are the people of God and the inheritors of the promises of God.<\/p>\n<p class=\"h2\" id=\"DifficultiesinInterpretation\">Difficulties in Interpretation<\/p>\n<p>Often when people think of quotations of the OT in the NT they think only in terms of prophecy. Some have been guilty of counting up the OT statements that the NT applies to Christ and the church and then claiming these OT texts as predictions that prove Jesus is the Messiah. Such a procedure is filled with problems because it is too simplistic and does not do justice to either the OT or to the way the NT uses it. Of course, the early church used the OT to show that Jesus fulfilled the promises of God and did God’s work, but the use the church made of the OT was quite varied and much of it cannot be classified as predictive prophecy. Prophecy itself is too complex to be limited to predictive thinking.<\/p>\n<p>Some of the most obvious examples of the difficulties appear in Matthew’s Gospel, although they are by no means confined there. Matthew 2:15—“Out of Egypt I called my son”—is a quotation of Hosea 11:1, but in Hosea these words do not refer to the Messiah. They refer to the nation of Israel. Similarly Matthew 2:18 quotes Jeremiah 31:15 (“A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more,” <span>niv<\/span>) as fulfilled in the slaughter of the innocent babies in Bethlehem, but in Jeremiah the weeping is over the destruction of Jerusalem. John 12:40 views Isaiah 6:10 as fulfilled in Jesus’ ministry, but this verse deals with the call of Isaiah and is not a prediction concerning the ministry of the Messiah. The examples could be multiplied but these should be sufficient to illustrate the problem. For this reason the NT writers have often been accused of twisting the Scriptures, but this charge is as simplistic as the thought that all prophecy is predictive and in fact springs from the same error. Therefore, any attempt to understand the use of the OT in the NT will have to deal with the variety of ways in which the OT is used and with the methods employed by the NT writers.<\/p>\n<p>There are other difficulties that are encountered as well. Sometimes the NT writer will indicate that some fact related to Christ is a fulfillment of the OT but the explicit text that he had in mind cannot be identified. For example, John 7:38 introduces the words “Out of his heart shall flow rivers of living water” with the statement “as Scripture has said.” No OT text reads this way. Possibly the allusion is to the rock that provided water in the wilderness (Ex 17:1), or to the waters that flowed from the new temple (Zec 14:8) or, more generally, it may be a reference to Isaiah 58:11. Similarly, the difficulty in determining the OT text behind the prophecy that Christ will be called a Nazarene (Mt 2:23) is notorious. Probably the reference is to Isaiah 11:1 and the Hebrew word there translated as “branch,” but the connection is not easily made and is not certain. A third example of this kind of difficulty is in 1 Corinthians 14:34, where Paul indicates that women should be in submission just as the Law says, but there is no OT text expressing this idea. His statement in probably to be understood as a summary rather than a quotation or allusion. Similarly on a few occasions an OT text is seemingly attributed to the wrong OT book. In Mark 1:2-3 an OT quotation is attributed to Isaiah but the quotation is really a conflation (or mixing) of Exodus 23:20, Malachi 3:1, and Isaiah 40:3. Matthew 27:9-10 quotes a passage that is said to be from Jeremiah, when really it is dependent on Zechariah 11:13 and might best be described as a summary of Zechariah 11:12-13, with certain words included from Jeremiah 32:6-9. These two examples do not create a major problem, however, for the determination of the origin of the words may be due to their use in collections of quotations from various prophets, in which case the more prominent prophets would be used to designate origin.<\/p>\n<p>The wording of the quotations of the OT text does not always conform to the modern form of the OT. Just as today there are numerous translations of the Bible, when the NT was being written there were various forms of the OT text. With regard to the Hebrew text (for the OT was written mostly in Hebrew), there were different traditions. Such differences in the Hebrew traditions would have been relatively small. Because of the increasing importance of Aramaic after the Babylonian captivity and of Greek after the conquests of Alexander the Great, the OT was also known and used in both these languages when the NT was being written. In fact, the Jews found it necessary in their synagogue services after reading the Hebrew OT to paraphrase the reading in Aramaic so that all could understand. These paraphrases were later written down and are known as Targums. The Greek translation of the OT that stems from the third century <span>BC<\/span> is known as the Septuagint, but there were also other Greek translations in use. This being the case, the wording of a NT quotation is not identical in every detail to the text of the Hebrew OT.<\/p>\n<p>Added to the fact that there were various forms of the text known in first-century <span>AD<\/span> Palestine is the complicating factor that NT writers often did not intend to quote the OT exactly. The use of formal quotation marks is a modern device, and ancient writers were not so taken by technical precision. They were more concerned with the intention of a text and consequently might copy or quote it verbatim, quote it from memory, use or adapt part of a verse, or even change certain words as they borrowed the verse to express their points. (The NT writers often use the OT words describing God’s actions in the past to explain what he has done in their time.) The importance of any differences between the NT quotation and the OT depends on the use to which the quotation is put and the degree to which the use is dependent on textual differences.<\/p>\n<p>Some examples should illustrate the nature of these difficulties. Ephesians 4:8 quotes Psalm 68:18. Whereas the Hebrew and Septuagint read, “You ascended to the heights, you lead captivity captive, you received gifts among mankind,” Ephesians records the verse as “After he ascended into the heights, <em>he<\/em> led captivity captive; he <em>gave<\/em> gifts to men.” Paul is stressing that Christ has given grace to people for ministry. He has either adapted the wording of the OT to make his point or he quoted a variant reading, <em>“he gave<\/em> gifts.” Some versions do have this reading. In fact, the Targum understands this verse as Moses giving the words of the law to the children of men, and Paul may well be adapting this understanding to the new revelation that has come in Christ.<\/p>\n<p>Matthew 1:23 quotes Isaiah 7:14, but there are distinct differences between the Hebrew text and the wording in Matthew. The Hebrew reads, “Behold the young woman will become pregnant and will bear a son and you will call his name Immanuel,” whereas Matthew’s text records “Behold, the <em>virgin<\/em> will become pregnant and will bear a son, and <em>they<\/em> will call his name Immanuel.” The Septuagint does have the specific word “virgin,” like Matthew, but is not the source of Matthew’s quotation since other differences exist. Some have argued that the change from “you will call” to “they will call” was made by Matthew when he applied the words to Jesus. However, there are several traditions known for this part of the quotation and partial support for the reading in Matthew is provided by the text of Isaiah found among the Dead Sea Scrolls.<\/p>\n<p>Romans 11:26-27 is a conflation of Isaiah 59:20-21 and part of Isaiah 27:9, but there are important differences. One of these is that the OT has “the redeemer will come to Zion,” whereas Romans has “the deliverer will come <em>from<\/em> Zion.” The change to “from Zion” could indicate that Paul had a different textual tradition, could be the result of an intentional change by Paul, or more probably, could reflect the wording of Psalm 14:7.<\/p>\n<p>An awareness of the difficulties involved in the quotations of the OT by the NT writers will prohibit a simplistic approach and will prevent hasty conclusions. Care to ask not only which text was used but also which form of the text was used and how is obviously essential in any serious study. In addition it is necessary to allow for the possibility that the NT writers knew forms of a text that are now lost.<\/p>\n<p class=\"h2\" id=\"TheMethodsoftheNewTestamentWriters\">The Methods of the New Testament Writers<\/p>\n<p>The methods used by the NT writers were not unique to them. Many of these methods were also employed in first-century Judaism. In fact, both the technique used in quoting and the understanding of the OT text itself in many cases are paralleled in Judaism. For example, from the standpoint of technique used in quoting, the same kinds of formula introductions are used in the Dead Sea Scrolls, the rabbinic writings, and elsewhere. The rabbinic technique of “pearl stringing,” that is, of applying verses from various parts of the OT (the Law, the Prophets, the Writings) to a subject, can be seen especially in Paul’s writings (note Rom 9:12-19 or 11:8-10). Somewhat related is the practice of using quotations that all contain a key word or key words (note 1 Pt 2:6-8, which draws together quotations using the word “stone,” or Rom 15:9-12, which joins OT verses referring to the “nations”).<\/p>\n<p>The methods used in the NT to interpret an OT text are also displayed in Judaism. Some passages interpret the OT “literally,” such as Jesus’ replies during temptation (see the quotations of Dt 8:3; 6:16; 6:13; in Mt 4:3-10), his teachings on marriage based on Genesis 2:24 (Mt 19:5), or Paul’s use of Habakkuk 2:4 (Rom 1:17) or Genesis 15:6 (Rom 4:3-9). Many such examples could be given. With regard to prophecy, some of these statements are fulfilled in a “literal” or “direct” way in keeping with the intention of the OT (e.g., Mi 5:2, Bethlehem as the birthplace of the Messiah; Mt 2:4-6). Jeremiah 31:31-34, the promise of the new covenant, is viewed as directly fulfilled in Christ (Heb 8:7-13). The prophecy of Joel 2:28-32 concerning the pouring out of the Spirit of the Lord is directly fulfilled in the Pentecost event (Acts 2:17-21), but the changing of the sun to darkness and the moon to blood are certainly not understood literally in connection with this event.<\/p>\n<p>A different method of interpretation is based on the concept of <em>corporate solidarity.<\/em> This technical expression is an attempt to convey the idea that the individuals among God’s people are not merely individuals; they are part of a larger whole. Consequently, what is said about the individual can apply to the whole and vice versa. This is the reason the Servant of the Lord in Isaiah is seen both as the nation (44:1) and as an individual (52:13–53:12). Also the king is sometimes viewed as representative of the nation. The easiest places to see the concept of corporate solidarity are in the effect of the sin of Achan on all the people (Jos 7) or the sin of David in numbering the people (1 Chr 21:3-8).<\/p>\n<p><em>Correspondence in history<\/em> is not so much a method of interpretation as it is a way of thinking about God. It assumes that the things that happen to God’s people are the things that have happened to previous generations and that God is faithful and operates in the present as he has in the past. Consequently, the trials and deliverance of God’s people are often expressed with words borrowed from the previous accounts of God’s people. Isaiah describes the anticipated deliverance in terms of a second exodus (11:15-16). Ezekiel describes the king set up over the people in terms of a second David (Ez 37:25). In the NT, Revelation 22 describes the new heavens and the new earth in terms of the Garden of Eden (Gn 2–3). Sometimes this technique is described as “typology,” but this term has been used for so many questionable interpretations that it is misleading. The most important thing about this concept is that it is a view of God and his working among his people.<\/p>\n<p>With these two concepts, the way that the OT is quoted in the NT can be understood. The conviction that Jesus was the promised deliverer and that the last days had dawned in his ministry are evident everywhere. The quotation of Hosea 11:1 can be used in Matthew 2:15 because of corporate solidarity and correspondence in history. What was said of the nation is true of the one who is its representative, and there is correspondence in their respective histories. Jeremiah 31:15 can be used in Matthew 2:18 because of correspondence in history and especially because Jeremiah looked forward to God’s intention for Israel and prophesied a new covenant (31:17, 31-34). Matthew saw not only the correspondence in history but believed that in Jesus this promised salvation had been granted. John 12:40 can quote Isaiah 6:10 of Jesus’ ministry, not because he twists the meaning of the OT text, but because he saw that what had happened with God’s messenger before happened again and even <em>ultimately<\/em> in Jesus’ ministry. The instances of such correspondences in history are numerous.<\/p>\n<p>There are other texts where there seems to be an <em>actualization<\/em> of the OT text. Some quotations seem to be “lived out” in the ministry of Jesus. Because of their conviction about Jesus and his kingdom, the NT writers often saw certain OT texts as appropriated and made alive by Jesus. Psalm 118:22 was not intended as a prophecy of the Messiah, but Jesus saw it as descriptive of his ministry (Mt 21:42), and the early church saw this verse as actualized in his death and resurrection (Acts 4:11). Isaiah 53 is another text that the NT views as actualized in Jesus’ ministry (see Acts 8:32-35 and 1 Pt 2:22-25). Some Christians would view Psalm 22 as a prophecy of the crucifixion of Jesus, but it seems instead to be the lament of a righteous OT sufferer. Through correspondence in history, and because Christians saw so much of the psalmist’s plight actualized in Jesus’ crucifixion, the psalm became the easiest way to describe what once again had happened to God’s righteous sufferer. The words of Isaiah 40:3 describe the ministry of John the Baptist (Mt 3:3). Jews had come to see this verse as a prophecy of God’s end-time salvation, and the early church saw John the Baptist fulfilling this forerunner’s task. Luke made this identification (Lk 3:4-6), but he applied the same role to Jesus’ disciples (9:52; 10:1). This seems to be a further example of actualization and correspondence in history. In other places the church has applied to Christians ideas that were previously understood of Christ (e.g., the stone in 1 Pt 2:4-5; the ministry of the Suffering Servant in Acts 13:46-47).<\/p>\n<p>The most convenient term to describe the way the OT is “fulfilled” in Christ is to say that the OT finds its climax in Jesus. Even where actual quotations are not involved, the OT ideas such as prophet, priest, or king are climaxed in him as the ideal and embodiment of all the OT models. He could tell religious authorities that “one greater than Solomon is here” (Mt 12:42) or “one greater than the temple is here” (Mt 12:6). Those passages involving correspondence in history or actualization also lead to the conviction that he is the climax of the OT Scriptures.<\/p>\n<p class=\"h2\" id=\"ThePurposesoftheUseoftheOldTestament\">The Purposes of the Use of the Old Testament<\/p>\n<p>The variety of methods of interpretation and application of the OT parallels the fact that the OT was used for a variety of purposes. People tend to think only in terms of the use of the OT to show that Jesus was the Messiah, but there are a number of other uses with a variety of goals. Many OT texts are used to show Jesus is the Messiah, the fulfillment of the OT promises (Lk 4:16-21). Without lessening the fulfillment emphasis, however, other verses are applied to Jesus for other purposes: to evangelize (Acts 8:32-25); to demonstrate or convince (Acts 13:33-35); to rebuke (Mk 7:6-7; Rom 11:7-10); and to describe (Rv 1:12-15). On the other hand, many quotations of the OT in the NT are not directly related to the Messiah. OT passages are adapted to provide a word from God on some aspect of life or ethics. For example, Jesus used Genesis 2:24 to substantiate his teaching on divorce as he attempted to deal with the issues raised by the civil regulation of divorce (Dt 24:1; Mt 19:1-12). The stress on the OT commandments shows their importance for Christians (Mt 19:16-22; Rom 13:8-10). Often OT statements deal with specific problems. The problem of pride at Corinth is solved by the quotation of Jeremiah 9:24 (“Let the one boasting, boast in the Lord,” 1 Cor 1:31). First Peter 3:10-12 incorporates Psalm 34:12-16 as ethical instructions, and 3:14-15 borrows from Isaiah 8:12-13 to address the fear of suffering. The spiritual armor in Ephesians 6:14-17 is derived largely from OT passages. Such examples are so numerous that there can be no doubt that the OT is used to describe Christian existence. In fact, nearly every subject discussed in the NT is presented somewhere via OT terms and quotations. Frequently OT passages are used to describe the church as God’s end-time community. Hosea 2:23 is used to show that those who formerly were not God’s people now are (Rom 9:25-26; 1 Pt 2:10). Several OT texts contribute to the description of the church in 1 Peter 2:9. OT texts that speak of the word of God describe the apostles’ preaching (Rom 10:8; 1 Pt 1:24-25). OT quotations describe the sinful condition of humanity (Rom 3:10-20). Salvation is explained through OT concepts and symbols and is based on OT statements (Jn 6:31-33; Gal 3:6-13). The words of Daniel describe the Second Coming (7:13-14; cf. Mt 24:30). Even the worship of early Christians was expressed through use of the OT (see Acts 4:24; Rom 11:34-35).<\/p>","summary_ro":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","summary_en":"BIBLE*, Quotations of the Old Testament in the New Testament OT passages cited or alluded to in the NT writings. One of the most complex problems in interpreting the Bible is in understanding how NT writers quoted the OT. Obviously nothing is so formative and authoritative for the NT writers as Scripture. However, the way that they used OT passages often seems strange to modern readers. The OT has provided the words and ideas for much of the NT. Unless one has a Bible that prints OT quotation...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":57367,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:36","title_en":"Study Note: Romani 11:36","content_ro":"<p><strong>11:36<\/strong> <em>everything comes from him and exists by his power:<\/em> This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).<\/p>","content_en":"<p><strong>11:36<\/strong> <em>everything comes from him and exists by his power:<\/em> This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).<\/p>","summary_ro":"11:36 everything comes from him and exists by his power: This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).","summary_en":"11:36 everything comes from him and exists by his power: This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":84993,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:36","title_en":"Study Note: Romani 11:36","content_ro":"<p><strong>11:36<\/strong> <em>everything comes from him and exists by his power:<\/em> This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).<\/p>","content_en":"<p><strong>11:36<\/strong> <em>everything comes from him and exists by his power:<\/em> This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).<\/p>","summary_ro":"11:36 everything comes from him and exists by his power: This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).","summary_en":"11:36 everything comes from him and exists by his power: This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":112619,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:36","title_en":"Study Note: Romani 11:36","content_ro":"<p><strong>11:36<\/strong> <em>everything comes from him and exists by his power:<\/em> This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).<\/p>","content_en":"<p><strong>11:36<\/strong> <em>everything comes from him and exists by his power:<\/em> This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).<\/p>","summary_ro":"11:36 everything comes from him and exists by his power: This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).","summary_en":"11:36 everything comes from him and exists by his power: This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":140245,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Romani 11:36","title_en":"Study Note: Romani 11:36","content_ro":"<p><strong>11:36<\/strong> <em>everything comes from him and exists by his power:<\/em> This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).<\/p>","content_en":"<p><strong>11:36<\/strong> <em>everything comes from him and exists by his power:<\/em> This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).<\/p>","summary_ro":"11:36 everything comes from him and exists by his power: This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).","summary_en":"11:36 everything comes from him and exists by his power: This statement is similar to statements found among Greek Stoic philosophers in their descriptions of God. Paul regularly draws on literature from the Greco-Roman world to present and clarify the truth about God and his purposes (cp. Acts 17:24-29).","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.
Romani 11
📘 Info carte
Se încarcă...
📖 Resurse
Muzică de relaxareSelectează o piesă
0:00
Redare audio
0 piese
🍪 Folosim cookie-uri
Folosim cookie-uri esențiale pentru funcționarea platformei și cookie-uri de analiză pentru a îmbunătăți experiența ta.
Află mai multe
✝️
Logosasistentul Biserica Online
✝️
Bine ai venit! 👋
Sunt Logos, prietenul tău spiritual. Începe conversația — te ascult cu drag! ✨